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PURITAN SERMONS

1659-1689
BEING

THE MORNING EXERCISES


AT
CRIPPLEGATE, ST. GILES IN THE FIELDS,
AND IN SOUTHWARK
BY
SEVENTY-FIVE MINISTERS OF THE GOSPEL
IN OR NEAR LONDON
with Notes and Translations by James Nichols

IN SIX VOLUMES

VOLUME 6
The Conclusion
of the Morning Exercise
Against Popery

RICHARD OWEN ROBERTS, PUBLISHERS


Wheaton, Illinois
1981

CONTENTS.

THE MORNING EXERCISE AGAINST POPERY.


(CONCLUDED.)
SEEMON VII. (IV.)
BY THE REV. HENKY WILKINSON, SEN., D.D.
SOMETIME CANON OF CHEI8T CHURCH, AND MARGARET-PROFESSOR OF
DIVINITY, IN THE UNIVERSITY OF OXFORD.
THE POPE OF ROUE IS ANTICHBTST.
Pag,
Let no man deceive you by any means: for that day shall not come, except there
come a falling away first, and that man of sin be revealed, the son of perdition 5
who opposeth and exalteth himself above all that is called God, or that is worshipped so that he as God sitteth in the temple of God, showing himself that
he is God. Remember ye not, that, when I was yet with you, I told you these
things ? And now ye know what withholdeth that he might be revealed in
bis time. For the mystery of iniquity doth already work: only he who now
letteth will let, until he be taken out of the way. And then shall that Wicked
be revealed, whom the Lord shall consume with the spirit of his mouth, and
shall destroy with the brightness of his coming: even him, whose coming is
after the working of Satan with all power and signs and lying wonders, and
with all deceivableness of unrighteousness in them that perish; because they
received not the love of the truth, that they might be saved.2 Thessalonians
ii. S10
I

VIII. (XIV.)
BY THE REV. PETER VINKE, B.D.
SOMETIME FELLOW OF PEMBROKE HALL, CAMBRIDGE.
PROTESTANTS SEPARATED FOR CHRI8T*S NAME*8 SAKE.
Blessed are ye, when men shall hate you, and when they shall separate you, and
shall reproach you, and cast out your name as evil, ft the Son of man's sake.
Luke vL 22

26

IT

CONTENTS.

SEEMON IX. (XXV.)


BY THE REV. SAMUEL LEE, A.M.
SOMETIME FELLOW OV WADHAM COLLEGE, OXFORD.
THE VISIBILITY OF THE TRUE CHURCH.

Fag
And I say also unto thee, That thou art Peter, and upon this rock! will build my
church ; and the gates of hell shall not prevail against it.Matthew xvi. 18... 52

X. (XV.)
BY THE REV. RICHARD MAYO, A.M.
INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

How then shall they call on him in whom they have not believed ?Roman x. 14. 97

XI. (XXIV.)
BY THE REV. EDWARD WEST, A.M.
OF CHRIST CHUHCH, OXFORD.
PURGATORY A GROUNDLESS AND DANGEROUS DOCTRINE.

But he himself shall be saved; yet so as by fire.! Corinthians iii. 15

126

XII. (VIII.)
BY THE REV. WILLIAM JENKIN, A.M.
NO SIN VENIAL.

The wages of sin is death.Romans vi. 23

150

XIII. (XI.)
BY THE REV. EDWARD VEAL, B.D.
OF CHRIST CHURCH, OXFORD; AFTERWARDS SENIOR FELLOW OF TRINITY
COLLEGE, DUBLIN.
WHETHER THE GOOD WORKS OF BELIEVERS BE MERITORIOUS OF ETERNAL
SALVATION.NEGATUH EST.

Also unto thee, Lord, belongeth mercy; for thou renderest to every man
according to his work..Psalm Ixii. 12
183

CONTENTS.

SEEMON XIV. (XVI.)


BY THE REV. THOMAS LYE, A.M.
NO WORKS OF SUPER-EROGATION.

Fafe.
So likewise ye, when ye shall have done all those things which are commanded you,
say, We are unprofitable servants: we have done that which was our duty to
do.Luke xvii. 10
222

XV. (XII.)
BY THE REV. DAVID CLARKSON, B.D.
FELLOW AND TUTOR OF CLARE HALL, CAMBRIDGE.
THE DOCTRINE OF JUSTIFICATION IS DANGEROUSLY CORRUPTED IN TUB ROMAN
CHURCH.

Being justified freely by his grace through the redemption that is in Christ Jesus~jRomans iii. 24
251

XVI. (XIII.)

BY THE REV. BENJAMIN NEEDLER, B.C.L.

SOMETIME FELLOW OF ST. JOHN'S COLLEGE, OXFORD.

1
1

GOD NOT TO BE WORSHIPPED AS REPRESENTED BY AN IMAGE.

Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shall
worship the Lord thy God, and him only sbalt thou serve.Matthew iv. 10... 26?

XVII. (IX.)
BY THE REV. NATHANAEL VINCENT, A.M.
Or CHRIST CHURCH, OXFORD.
PUBLIC PRATER SHOULD BE IN A KNOWN TONGUE.

I will pray with the spirit, and I will pray with the understanding also.1 Corinthians xiv. 15
298

VI

CONTENTS.

SERMON XVIII. (XIX.)


BY THE BEV. SAMUEL ANNESLEY," LL.D.
OF INDULGENCES.
Page.

For by one offering he hath perfected for ever them that are sanctified.Hebrews
x. 14
..
313

XIX. (XVII.)
BY THE REV. THOMAS VINCENT, A.M.
OF CHHIST CHURCH, OXFORD.
THE POPISH DOCTRINE WHICH FORBIDDETH TO MARRY, IS A DEVILISH AND
WICKED DOCTRINE.

Now the Spirit speaketh expressly, that in the latter times some shall depart from
the faith, giving heed to seducing spirits, and doctrines of devils; speaking
lien in hypocrisy; having their conscience seared with a hot iron; FORBIDDING TO MARRY, &c.1 Timothy iv. 13
337

XX. (XVIII.)
BY THE REV. RICHARD FAIRCLOUGH, A.M.
FELLOW OF EMMANUEL COLLEGE, CAMBRIDGE.
THE NATURE, POSSIBILITY, AND DUTY, OF A TRUE BELIEVER'S ATTAINING TO A
CERTAIN KNOWLEDGE OF HIS EFFECTUAL VOCATION, ETERNAL ELECTION,
AND FINAL PERSEVERANCE TO GLORY.

Wherefore the rather, brethren, give all diligence to make your calling and election
sure: for if ye do these things, ye shall never falL2 Peter i. 10
372

XXI.

(XX.)

BY THE REV. MATTHEW SYLVESTER,


OF ST. JOHN'S COLLEGE, CAMBRIDGE.
THERE ARE BUT TWO SACRAMENTS UNDER THE NEW TESTAMENT.
Add thou not unto his words, lest he reprove thee, and thou be found a liar.
Proverbs xxx. 6
427

CONTENTS.

SERMON XXII.

Vll

(XXI.)

BY THE REV. EDWARD LAWRENCE, A.M.


OX1 MAGDALEN COLLEGE, CAMBRIDGE.
THERE IS NO TRANSUBSTANTIATION IK THE LORD'S SUPPER.
Page.

For I have received of the Lord that which also I delivered unto 7011, That the
Lord Jesus the same night in which he wa betrayed took bread: and when he
had given thanks, he brake it, and said, Take, eat: this is my body, which is
broken for you : this do in remembrance of me. After the same manner aim
he took the cup, when he had supped, saying, This cup is the new testament
in my blood: this do ye, as on as ye drink it, in remembrance of me.
1 Corinthians xi. 2326
463

XXIII.

(XXIL)

BY THE REV. RICHARD STEELE, A.M.


OF ST. JOHN'S COLLEGE, CAMBRIDGE.
THE RIGHT OF EVERT BELIEVER TO THE BLESSED CUP IN THE LORD'S SUPPER.
And he took die cup, and gave thanks, and gave it to them, saying, Drink ye all
of it; for this is my blood of the new testament, which is shed for" many for
the remission of sins.Matthew xxvi. 27, 28.
481

XXIV.

(XXIII.)

BY THE REV. THOMAS WAD8WORTH, A.M.


FELLOW OF CHRIST COLLEGE, CAMBRIDGE.
CHRIST CRUCIFIED THE ONLY PROPER GOSPEL-SACRIFICE.

But this man, after he had offered one sacrifice for sins, for ever sat down at the
right hand of God.Hebrews x. 12.
504
XXV.

(VII.)

BY THE REV. THOMAS DOOLITTLE, A.M.


OF PEMBROKE HALL, CAMBRIDGE.
POPERY IS A NOVELTY ; AND THE PROTESTANTS' RELIGION WAS NOT ONLY
BEFORE LUTHER, BUT THE SAKE THAT WAS TAUGHT BY CHRIST AND HIS
APOSTLES.

Thus smith the Lord, Stand ye in the ways, and see, and ask for the old paths,
where is the good way, and walk therein, and ye shall find rest for your souls.
But they said, We will not walk therein.Jeremiah vi. 16.
630

via

CONTENTS

INDEXES.
BY THE BEY. THOMAS HABTWELL HORNE, B.D.
I. OF THE NAMES OF THE AUTHORS OF THE SERMONS, TOGETHER
WITH THE SUBJECTS OF THE SERMONS SEVERALLY CONTRIBUTED
BT THEM

Page.

BY THE BEY. THOMAS HABTWELL HORNE, B.D.


II. OF TEXTS OF SCRIPTURE WHICH ARE THE SUBJECTS OF THE
SERMONS, AND THE SCOPE OF WHICH is FOR THE MOST PART
EXPLAINED

631

BY THE BEY. THOMAS HABTWELL HOBNE, B.D.


III.

OF THE PRINCIPAL MATTERS DISCUSSED IN THE MORNING


EXERCISES
BY MR. J. GRABHAM.

IY. OF TEXTS OF SCRIPTURE WHICH ARE INCIDENTALLY CITED AND


EXPLAINED

BY MB. P. HIGDON.
Y. OF THE NAMES OF AUTHORS CITED

792

THE

MORNING EXERCISE AGAINST POPERY.


(CONTINUED.)

SERMON VII. (IY.)


BY THE EEV. HENEY WILKINSON, SEN., D.D.
SOMETIME CANON OP CHRIST CHURCH, AND MARGARET-PROFESSOR OF Divinrit,
IN THE UNIVERSITY OF OXFORD,
TOE POPE OF ROME IS THAT "ANTICHRIST,*' AND "MAN OF SIN," SPOKEN OF
IN THE APOCALYPSE, AND BY THE APOSTLE PATO,

THE POPE OF RO$IE IS ANTICHRIST,

Let no man deceive you by any means: for that day shall not come,
except there come a fatting away first, and that man of sin be
revealed, the eon of perditions who opppseth and exalteth himself
above all that if catted God, or that ie worshipped; so that he as
God sitteth in the temple of God, showing himself that he is God.
Remember ye not, that, when I was yet with you, I told you these
things? And now ye know what withholdeth that he might be
revealed in hie time. For the mystery of iniquity doth already
work : only he who now letteth will let, until he be taken out of the
way. And then shall that Wicked be revealed, whom the Lord
shall consume with the spirit of his mouth, and shall destroy with
the brightness of his coming: even him, whose coming is after the
working of Satan with all power and signs and lying wonders, and
with all deceivableness of unrighteousness in them that perish s
because they received not the love of the truth, that they might be
saved.2 Tbesealonians ii. 310.
WE will first give you tin account of the apostle's writing here so fully
concerning Antichrist, and so proceed to handling the words. The
reason of his falling on this subject here was upon the preaching of some
among them, who told them that the coming of the Lord to judgment
would be very suddenly in that age and time in which they lived; upon
which report they were in a very great fear and dread; they were
" shaken in mind;" (verse 2;) and this terror and consternation of
spirit there is expressed under a double metaphor:

SERMON VII.

THE POPE OP ROME IS ANTICHRIST.

1. From a sea-storm that tears the vessel from the anchor and
harbour : so much the word raXswiijvai, here used, doth import; which
comes from, , which signifies *' a tempest at sea."
2. By , taken from soldiers, who, by a panic fear arising among
them, puts them [are put] into a disorder and confusion, so that they
have neither head nor heart nor hand to act in a due manner.
So it was with the Thessalonians by reason of false teachers, who, by
their blasts and storms of false doctrines, (Eph. iv. 14,) shake men from
their steadfastness. They were at present under great distraction and
fear from the false teachers, who did delude them, 1. By a pretence to
an extraordinary " spirit," or visions and revelations; 2. By " word "
and preaching; 3. By " letter " as from Paul: by which works they did
exceedingly deceive them, and persuaded them to believe that the end of
the world was at hand.
Whence we observe,
1. That false teachers do use all possible means and diligence to prevail with persons to believe their false doctrines.
2. False teachers do so far prevail with many, that they rend and tear
them as with a tempestuous wind, and put them into a consternation of
spirit as by a panic fear, so as that they can neither keep to the truth nor
act according to it.
In the words you have,
I. The revelation of the greatest enemy that ever was against Christ
and his church, in the third verse and the eighth.
II. You have a full and large description of that .enemy by several
circumstances of time, place, fyc., as also by several characters and name's,
by which this enemy may be known from all other enemies of Christ that
ever were or should be in the world.
I. I shall wholly wave their opinion who, contrary to the whole stream
of interpreters, do take the meaning of this place to be concerning Christ's
coming to destroy Jerusalem and them that crucified Christ; and the
apostasy to be the Christians' breaking off compliance with the impenitent
Jews, and departing from them to the Gentiles : and the " man of sin "
here described they take to be Simon Magus, together with the Gnostics.
But that this cannot be so meant, is plain from the season of entering of
the man of sin, &c.; who was to be revealed, and upon his revelation
there would follow an apostasy from the faith, before Christ's coming to
judgment. That which did so terrify the Thessalonians was this,that
Christ's second coming was at hand : then the apostle tells them, that
there was to be a great apostasy upon the revelation of the " man of
sin," which was to be many years, some hundreds of years, after this.
As for Simon Magus and the Gnostics, they were revealed before the
writing of this epistle. (Hueo GROTIUS, DR. HAMMOND, &c.)
This enemy is set forth as if he were a single person : but it is not so
to be taken in this place; for it is frequent in scripture to set forth
a body politic, or a kingdom or state, by a particular person or individuum. In Dan. vii. 113, there be four kingdoms or monarchies,
which were in a succession one after another in the world, deciphered
by " four great beasts;" which are interpreted to be four kingdoms, or
"four kings j " (verse 17 j) and the fourth beast is called "the fourth

SKRMON VII.

THE POPE OF ROME IS ANTICHRIST.

kingdom;" (verse 23;) and the Vulgar translation renders verse 17


"four kingdoms :" so that each beast signifieth a multitude of men in
a succession under one government for several ages; and so consequently
the head and horns signify the power and sovereignty of such a kingdom
for a long time in a succession.
So we find the state of the primitive apostolical church set forth by a
woman in travail, (Rev. xii. 1, 2,) and by a woman in the wilderness.
(Verses 6, 14.) So the two-horned beast, (Rev. xiii. 11,) which is the
same with "the false prophet," (Rev. xvi. 13; xix. 20; . 10,) doth
not signify a single person or a succession of single persons, (suppose the
popes,) but a body of deceivers under one head or government.
It is generally agreed on by Protestant writers, that the pope, as head
of that Antichristian state which is here described, is pointed at in this
place: or that the Papacy, head and members, in a succession making up
one body politic, is that monster which they call " Antichrist." It is on
all hands agreed on, that wherever we find all these characters, together
with the circumstances set down in the text, to concentre, that must be
the Antichrist, who was to be brought forth into the world before the
second coming of Christ. He tells us of one to come, a strange one, a
monstrous one, such an one as never was before ; and, that you may not
be mistaken in this prodigious one, he gives us the lively portraiture
of him.
II. Let us now descend to the particulars as they lie in the text.
THE

FIRST CHARACTER BY WHICH ANTICHRIST IS SET FORTH IS


THE GRAND APOSTASY WHICH SHOULD ATTEND HIS RISE AND
REIGN,

1. Antichrist is described by the apoatcuy which fhould etriee in the


church upon the coming of this monster.He is an apostate, and the
cause of an apostasy : there was to be -, [" the apostasy,"]
a very great apostasy, before his full revelation, (Verse 3.) " Apostasy "
is taken,
(1.) Politically: so some take it for a falling from the Roman
empire.
(2.) Eccleeicutically : to fall from the church or true religion.
(3.) Figuratively : the subject for the adjunct; meaning the chief in
place and power, that causeth others to fall away; as 1 Tim. iv. 1.
There shall be " an apostasy;" there shall be such as shall fall away,
and cause others so to do.
In the two latter senses it is taken here; for the ecclesiastical hierarchy, set out by the lamb with two horns, (Rev. xiii. 11,) is the grand
apostate, and a cause of the great apostasy of many, by causing by force
and fraud to worship the beast and his image. (Verses 1216.) The
time of this apostasy is a special mark of Antichrist's rising. (1 Tim,
iv. 13.) This apostasy was to be "in the latter times" of the fourth
monarchy \ set out by " forty-two months/' and " one thousand two
hundred and sixty days." (Jlev. xi. 2, 3; xiii. 5.)
The apostasy of
the church from the rule of faith and worship by spiritual fornication, is
a signal note of Antichrist, or the Antichristian state, of which the pope
Is the head; and bis proper see is Babylon, the metropolis; and the body

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

which was to be ordered by this false prophet as its supreme head, was
and is the beast of Borne, with seven heads and ten horns, and ten
crowns on his horns. (Rev. xiii. 1.) This apostasy, as to the time, is
upon the rising of the Antichristian Papal state, when those " doctrines
of demons," and forbidding marriage and meats, which are peculiar to
the church of Borne, came into the church. The old Pagan Roman
empire was broken to pieces, and had its deadly wound : which after^
wards was healed by the two-horned beast, (Bev. xiii. 12,) framed into a
likely image of the former Pagan beast} by reason of which, the visible
worship of Christ in the church gradually was cast out, and the spiritual
fornication of saints and angels, relics, images, and such-like, which is
renewed Gentilism and refined Paganism, came up gradually into the
church of Borne.
The revelation of the Man of Sin doth appear by his rising gradually ; and the time of his rising will appear by the apostasy from the
rule of faith, worship, and manners : so that, if we can find the defection
of the church, we know one chief character of Antichrist. Some begin
the apostasy from the primitive punty about A. D. 396. Many Popish
errors come into the church. (WOLPHITJS in Centenariis,) Jerome,
A. D. 390, complains of the avarice and corruption of the clergy, and
of the prohibition of marriage and meats. And Augustine, A. D. 399,
complains how the church was fallen from her purity. Wolphius, in his
" Epistle " and in his book, ad ann. 390 and 400, brings-in a large catalogue of errors crept into the church, by which the times of the grand
apostasy may be known. And it pleased God to speak in a wonderful
way from heaven in those times, by prodigious comets, A. D. 383 and
389. (ALSTEDII Chronologia Cometarum.) Thus was the man of sin
gradually revealed, and the apostasy did gradually proceed. Indeed, the
pope could not yet show himself in the full exercise of his power in the
Roman empire ; for the civil power of the Roman empire would not bear
such a competition as the hierarchy of Borne ; and therefore the Boman
empire, which is a civil state, was to be taken out of the way. (2 These, ii.
68.) It was to be removed from the seventh head,the old Boman
beast, as it was a civil government; and placed somewhere else; that is, on
the pope or ecclesiastical hierarchy, which usurps the power of both swords.
This could not be done before the deadly wound was given to the Ceesarian
family, which the idolatrous, blasphemous beast was to succeed. This is
the beast which carrieth the whore; (Bev. xvii. 3;) which could not be
done, till the imperial sovereign power of Borne was broken, and translated to the pope. Then the Man of Sin was more fully revealed. Upon
this ground, Jerome, when he heard of the taking of Borne by Alericus,
[Alaric,] king of the Goths, expected the coming of Antichrist. (Epist.
ad Ageruchiam.) Qui tenebit, saith he, de medioflt; et non intelligemus
Antichrutum appropinquare ? " He that letteth is removed ; and shall
we not know that Antichrist is nigh ?" So in P.reef at. lib. viii. in
Ezech. : Pascitur anima, et obliviscitur, fyc,
Some state the beginning of the apostasy and the revelation of the
Man of Sin higher; some, lower: but they agree in the main,that this
apostasy was by the pope, and upon the fall of the Boman empire.
Some will have his revelation to be about the time of king Pepin and

SERMON VII.

THE POPE OP ROM IS ANTICHRIST.

Charlemain [Charlemagne]. It is true, the Papacy then came to a great


height; but the church was very corrupt in doctrine, worship, discipline,
and manners, and polluted with spiritual fornication after saints and
angels and images, &c., long before that time. So that we may infer,
that if the apostasy came in with the pope or Papacy,as this did rise to
a height, so did the apostasy from the truth,then this character doth
agree to the pope, by which he may be known to be the Antichrist.
THE SECOND CHARACTER IS THE SPECIAL AND MOST SIGNIFICANT
EXPRESSIONS APPLIED TO ANTICHRIST.

2. The second character by which the pope is set forth, so as to be


known to be Antichrist:
(1.) He is & &p,otf>rmg, ?, (2 These,
. 3,) avTxei|u.6vo?, (verse 4,) -, (verse 8,) " the man of sin,
the son of perdition;" by a Hebrew phrase expressing one that is a
superlative, supereminent sinner, impietatis coryphaeus, [" the leader of
impiety,"] as Peter Moulin phraseth him; as we say, " a man of blood,'*
for " a man thirsting after blood," or " a cruel, bloody man." " The
son of perdition," perditissimus, one (by a Hebraism) set upon destruction of others, the most flagitious, profligate sinner, the most inhuman,
cruel destroyer, to whom the titles of Apollyon and Abaddon do most
properly belong. He is actively and passively " the son of perdition."
(Rev. xvu. 8 ; xix. 20.)
He is the great destroyer of souls. (2 These,
ii. 12.) He is the VTXS/,SVO, "the great enemy," of all enemies of
Christ: though he is not called by the name of " the Antichrist," yet
here is a word, with the article prefixed to it, which carrieth the like
importance with it. He is the worst and greatest enemy of Christ, who,
under a pretence of friendship and love to Christ, doth usurp and undermine his offices. He appears like a " lamb " in his deportment, and
*' speaks like a dragon." (Rev. xiii. 11.)
(2.) The Papacy is, of all other bodies politic, the worst; being set
out with such expressions as have the greatest emphasis in them. It
would be too great a business for a sermon to give you an account of
their tyranny, cruelty, luxury, rapaciousness, avarice, blasphemy, whoredom, spiritual and corporal. All the abominations of the three former
monarchies do meet in this fourth, of which the Papacy is the last
edition. (Rev. xiii. 1, 2.) That beast set out there is the Roman empire,
as Papal, not Pagan: as appears by the crowns on the horns; but the
Pagan empire had the crowns on the heads. (Rev. xii. 3.) Now that
wickedness in which those former empires did excel did meet in the
Papal; and therefore it is set out by the lion's mouth, the feet of the
bear and the leopard. (Rev. xiii. 2.) He is set out in his type in Dan.
xi. 2832 : or he himself is set forth, as some think, wholly " against
the covenant," expressing an indignation against it with all his might,
setting himself against the sanctuary and daily sacrifice. Graserus and
others understand it of Antichrist, and not of Antiochus. The scripture,
when it expresseth a person or thing in a signal way, doth it by an
affixed article, (as here,) or by an abstract. Here the article showeth an
eminence of wickedness : so the abstract: " The upright love thee : "
(Canticles i. 4 :) Hebrew, " uprightnesses," by which righteous persona

6*

SERMON VII.

THE POPE Of

ROM 8 ANTICHRIST.

are set forth. So a proud person is set out by pride:" (Jer. 1. 31:) w6
render it, "O thou most proud!" So "sin" for 'a great sinner."
(. xiii. 6.) So the man of sin " signifies " the most sinful man."
He is called the Avojtwf, (verse 8,) "that Wicked one," " the most
lawless one;" breaking all bounds and bands, and casting away the
cords of Christ; (as they, Psalm ii. 3 ;) that will not come under the
yoke of Christ, nor stoop to his sceptre; that will not that Christ should
reign. (As, Luke xix. 14.) This boundless, lawless one is therefore set
out by a most unruly beast j (Rev. xiii. 18;) and by the whore of
Babylon, riding the beast, and making the kings to commit fornication
with her, and making the inhabitants of the earth drunk with the wine
of her fornication: (Rev. xvii. 14 :) this is " the mother of harlots
and abominations, drunken with the blood of the saints and martyrs."
(Verses 5, 6.) This "the lawless one" is the Antichristian state, the
man of sin under another notion: "Lawless," 6 , as to scripture;
so in point of doctrine, worship, government, and manners; as to human
laws and powers, being above them all; as to oaths of allegiance, &c.;
as to exemption of his clergy, and such-like.
If these epithets which the Holy Ghost gives to Antichrist, do all
belong to the pope or Papacy, then he may be justly thought to be
described in this place.
THE THIRD CHARACTER IS THE PLACE WHERE HE SITTETH AND
RESIDETH.

3. The third particular by which Antichrist is set out is the place.*'


" He sitteth in the temple of God,"there he exerciseth his jurisdiction
and tyranny,and " shows himself that he is God;" (2 These, ii. 4 ;)
that is, in the church, the place of the visible, external worship of God;
which is called " the outward court; " (Rev. xi. 2 ;) which is trodden
under foot by the draconizing beast, or Papacy, profaning the whole
worship of God, and bringing-in a new Gentilism: therefore the outward
court is " cast out," and forbidden to be measured, in regard [that]
that lawless monster hath broken all bands, and will not come under any
laws and rules of Christ; therefore, they and their worship are cast
out. The place where he sits is called 6 , " the temple" or "house
of God's worship." So it js said of the king of Babylon, that he " will
sit upon the mount of the congregation;" (Isai. xiv. 13;) that is,
Mount Zion, the place of God's residence and worship. So here the
king of Babylon: he takes upon him to sit in " the temple," or " church
of God;" which is called vatog, Bph. ii. 21 ; 1 Cor. iii. 16 ; 2 Cor. vi.
16. Some will have it for the temple of Jerusalem, that must be the
seat of Antichrist, which is in the power of the Turk: but this cannot
be, in regard [that] the other characters will not suit with the Turks,
but do fall in suitably with the Pope. And so Jerome takes the
notion of , (in Qwest, ad Algasiam,) and Augustine, (Tie Civit.
Dei, lib. xx. cap. 19.) He saith, Rectiits diet sesswrum in templum,Dei;ttS vaov TOO 0sou so the Greek;tanquam ipse sit templum Dei,
* PHILIPPUS NICOLAI, De AnKchristo, proves the pope to be Antichrist from this character. See DR. WHITAKBK, , CHAM JER, PETER MOULIN, Jumps, &c., that
write of Antichrist, and prove the pope to be the Antichriet from this place.

SERMON VII.

THE POPE OF ROME 18 ANTICHRIST.

quod est ecclesia :* as we say, In amicum, id ett, velvt amtcttt.f This


may very well agree with the Papacy, who pretend to be the holy catholic,
and the only true, church. So, then, the pope sits in the midst of his
holy catholic church of Borne, exercising his tyrannical power over the
people of God: so that Mahometans cannot he the church; they wholly
renounce the name of " the church of Christ."
OBJECTION. " But how can the Antichristian synagogue, where Satan's
throne is, be called the temple of God ?'"
RESPONSE. The scripture speaketh of things as they once were*
though they do not continue so to be ; and speaks it of persons as they
are in pretence and outward profession, though they be not such as they
pretend to be. Abigail is called " the wife of Nabal," when he was
dead ; (1 Sam. xxx. 5 ;) and Simon, " the leper," though he were healed.
(Matt. xxvi. 6.) So the city that was "a harlot" is called "the faithful city." (Isai. i. 21.) It was called "the holy city," where they worshipped ; (John . 21 ;) it was called " the holy place," till the " desolation" by Vespasian; (Matt. xxiv. 15;) and "the holy city;" (Matt,
xxvii. 53 ;) though they had turned the house of God into " a den of
thieves," (Matt. xxi. 13,) and the city was a bloody city "that killed the
prophets." (Matt, xxiii. 37.) Besides, sometimes the scripture speaks
of it quoad opinionem hominum, " as they are reputed by men." They
*' sacrificed to the gods of Damascus," that they would " help them;"
(2 Chron. xxviii. 23 ;) they are called " gods" on that account: so,
Judges x. 13, 14. This character doth very well agree to the pope, or
Papacy, to prove it to be the Antichristian state here set forth.
THE FOURTH CHARACTER IS HIS SELF-EXALTATION.

4. He is set forth by self-exaltation.', -etxvT , "Exalting himself above all that is called God." And
not only above all that have the title of " gods,"as the civil magistrates, (Psalm Ixxxii. 1, 6,) who have the title of "gods" by virtue of
the authority that God hath invested them withal, (John x. 34, 35,)
but also above the true God, by taking on him to do more than God himself : i) <rsa<r(i,a, quicquid est augustum, "whatsoever is held worthy the
highest degree of civil reverence," as is the majesty of, kings. He a
GodHe takes on him the honour due to God himself, and will be
adored by the highest power upon earth. He that does all this must
needs be the Antichrist: But such things doth the pope : let him look
to the conclusion.
Moulin (in Vale. cap. 6) shows how the pope is called God, how they
plead that he ought so to be; whereof several of their own writers;
especially out of the Glossa Extravagant, cum Inter.; which hath these
words : Credere 'Dominum Deum nostrum papam, conditorem dicta decretalis et istius, sic non potuisse etatuere ut statuit, heereticum censeretur :
" It is heretical to believe our Lord God the pope, the maker of the said
decretal, not to have power to decree as he hath decreed." And Bellarmine* (De Pont if., lib. i.) saith, speaking of the pope's supremacy,
Ecclesia, secluso etiam Ckristo, umtm caput habere debet: " The church,
" It ie rightly said that he will sit for the temple of God; as if he were the temple of
Ood, which ia the church."EDIT.
t " For a friend;" that is, " as a friend."EDIT.

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

secluding Christ ought to hare one head; this is the pope, who is
oecumenical bishop." So they attribute the offices and excellences of
Christ to the pope. They say [that] he is the father'of all Christians;
which belongs to Christ: (Isai. ix. 6:) that he is the teacher of the
church, and the spouse of the church, the foundation of faith, the lord of
lords, the chief corner-stone, universal judge and infallible, who is to
judge all others, but to be judged of none. These all belong to Christ
alone; and he that thus exalts himself, and arrogates these things to
himself, must needs be Antichrist. Philip de Nicolai (De Antichristo)
shows how the pope, taking all these titles to himself, proveth that he is
Antichrist: as also the Protestant divines generally prove him to be
Antichrist by this character.
Some go further in this argument, and show how the pope takes on him
to do more than God. It is frequent among their divines and canonists
to say, Papam posse dispensare contra apostolum et contra Fetus Testamentum, "that the pope can dispense against the apostles and against
the Old Testament," that the pope can make new symbols, that he can
dispense with things forbidden of God. Bellarmine (De Pcenitent. lib
iv. cap. 13) saith, Indulgentia faciunt, ut pro iis pcenis qua nobis per
indulgentias condonantur, non teneamur preecepto illo, de faciendis dignis
pcenitentue fructibus . " [Indulgences effect] that, as to those penalties
from which we are freed by indulgences, we are not bound to bring forth
fruits worthy of repentance." Nay, he goes further: Si papa erraret
preedpiendo vitia vel prohibendo virtutes, teneretur ecclesia credere vitia
esse bona et virtutes malas, nisi vellet contra conscientiam peccare : (De
summo Pont., lib. iv. cap. 5:) " If the pope should err so as to command vices and forbid virtues, the church would be bound to believe
vices to be good and virtues to be evil, unless she will sin against
conscience."
Thus blasphemously do they speak of the snpereminence of the pope
above God himself. And as for all civil powers, he is absolutely free
from them, and much above them all. Vide Text. Decret*, diet, xcvi
cap. 7 : Satis evidenter ostenditur a seculari potestate non solvi prorsus
nee liffaripontificem posse, quern constat a ConstantinoDeum appellatum, cum
nee Deum ab hominibus judicari manifestum sit: " Since the pope is God,
therefore he cannot either be bound or loosed by men." These words
are in the body of the canon-law set forth by the command of Gregory
XIII. A.D. 1591 : " From this it appears that the pope is above scripture,
councils, princes, and all powers upon earth, upon the account of his
divinity." Tt is common amongst them at least to equalize the pope's
decrees to the holy scripture; and that the pope's decretals are to be
accounted canonical; and that the pope's determinations are to be preferred above the scripture; with many such-like blasphemies. (See
Decret. cum Crlossd, diet. 19, et cap. vi. dist. 40, ad edit. Tug. anno
1510.) And, which is worst of all, they assert [that] the scriptures are
inferior to the pope's decrees : Utfidem non facere neque necessitatem
credendi inducere queant, nisi papa per canonizationem quam vacant, iis
authoritatem prius impertiat: (Decret., lib. ii. tit. 23, De Preesumptioni*
bus, cap. 1 :) " That the scriptures have no authority so as to procure
belief of them, unless they can be first canonized by the pope." It is no

SERMON VIl.

THE POPE OF HOME IS ANTICHRIST.

wonder though the pope uttereth such blasphemies, since he is the head
of that idolatrous beast full of blasphemies. (Rev. xiii. 5, 6.)
Since they will have the pope to be such a supreme head to the church
militant: (as Christ quoad influxum interiorem, so he quoad influxut
exteriorem doctrines et fidei : *BELLARMINVS De Condi. AutJioritate,
lib. ii. cap. 15 :) since they will have him not only to be equal with
Christ, but above him ; he being able to. redeem souls out of purgatory,
which Christ never did, and is affirmed by them :Johannes de Turrecremata and others that licensed " the Revelations of Bridget,"they let
go that passage in that book: Bonus Greyorius, orations eud, etiam infidelem Ctesarem elevavit ad altiorem gradum ; f by which it appears that
the pope hath done that which Christ never did; and that the pope's
charity is larger than Christ's, who " prayed not for the world," (John
xvii. 9,) but the pope prays for the damned:since, I say, they will
have their pope with aU these prodigious blasphemies; since they will
have their Lord God the pope thus lifting up his head above Lucifer; let
them have him, and believe his lies and impostures : since they reject
the truth, whereby " they might be saved ;" let them " believe his lies,
that they may be damned:" (2 These, ii. 1012:)
Qui Satanam non odit amet taa dogmata, papa %
THE FIFTH CHARACTER BY WHICH ANTICHRIST IS KNOWN IS THE
TAKING OUT OF THE WAY THAT WHICH HINDERED.

5. Antichrist is set forth by the removens prohibene, by the " taking


that which hindered out of the way;" the TO , (verse 6,) and <J
ex jxeerou yevijrai. (Yerse 7.)There was something that hindered
the revelation of the Man of Sin, which was to be removed. The Man
of Sin could not be brought forth into the world, till the Roman empire
was taken out of the way : then that Wicked one, the pope, did rise up
to that height; then Antichrist did appear in his colours. There is a
great consent among the ancients as to this thing; and Jerome was so
clear and confident in this thing, that as soon as he heard of the taking
of Rome by Alaric, he presently expected the coming of Antichrist. See
TERTVLLIAN, De Resur., lib. iv. cap. 24 ; AMBROSE, in Comment, in
Eeek.; CHRYSOSTOM, Comment, in loc.; AUGUSTINE, De Civ. Dei, lib.
xx. cap. 19. Among the ancients they were so confident of this thing,
that the church did pray in her Liturgy, that the Roman empire might
stand long, that so Antichrist's coming might be long: (TERTTJLLIANI
Apolog., cap. 32, 39:) so that the Roman empire, or emperor who was
then in possession of that power imperial, kept out that Papal power
which grew out of its ruins. Kars^etv is the same as possidere ["to
possess"] : OI yo^afovres, jttij ? " They that buy, as
though they possessed not." (1 Cor. vii. 30.) " The Roman empire,
being broken into ten kingdoms, brought-in Antichrist:" so Tertullian.
(De Reeurrec., lib. iv. cap. 24.) " Paul did not express the Roman
empire by name, lest he should bring a persecution upon the church."
As Chriat IB head in reference to the inward influx, BO the pope ie head with regard to
doctrine and faith. EDIT.
t "Good Gregory, hy hie praye, roiaed even the
uubeUeving Caeaar to a higher degree."EDIT.
t " Let him who abhore not the devil,
love thy dogmas* pope.''EDIT.

10

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

(HiERONYMUs adAlgcuiam, qusest. 11.) Peter Moulin (in Vote.) shows


in several instances how the Roman emperors did keep the bishop of
Borne from growing to that height as he did upon their being removed
out of the way.
Others take it to be meant of the Roman emperor himself, and not of
the Roman empire at all: for the Roman is not taken out of the way,
but stands on two legs ; namely, the empire of Turks, and the empire of
Germany. It was the emperor himself, who was Constantino the Great,
who removed to Constantinople; then the [" that which
hindered "] was taken away. The grandeur of the emperor and of Antichrist could not stand together. As soon as the emperor departed from
Rome, Antichrist began to be revealed. For when all the bishops in the
Christian world did meet at the council of Nice, the bishop of Rome,
though requested by a letter, came not: he pretended old age and the
weakness of his body; but Bellarmine telleth us [that] the true reason
was,it was not meet the head should follow the members, but rather
that the members should follow the head; and if the emperor were
present, it is likely he would sit above the pope; which was not meet,
he being the spiritual head; therefore he did absent himself. (COTTON
on 1 John ii. 18.) Though they differ as to the emperor and empire, to
be that which hindered; yet they agree as to the pope, that he rose to
his height upon the removal of the one or the other out of the way.
THE SIXTH CHARACTER IS THE MYSTERY OF INIQUITY WHICH
DOTH ATTEND HIS RISE AND REIGN.

6. By the notion of a mystery, (2 Thess. ii. 7,) as it stands in opposition to " the mystery of godliness."The apostle following the Hebrew
way of expression: njj , id est, doctrine improba
vel ^myeterium improbum, "& wicked doctrine or mystery." For the
whole religion of Popery as to faith and worship is so contrived by them
as may most conduce to the sustaining and advancement of the pope's
power; and the gain and profit of the clergy. There we find that to be
written in the forehead of the whore, (Rev. xvii. 5,) , as a
principal part of her name. Such is the hellish contrivance of the whole
body of the religion of the Papacy, (in which Satan never showed himself so notorious an impostor and angel of darkness, though under the
appearance of an angel of light,) that it gained upon the whole world
xceedingly by the pope, Satan's vicar, set forth by the lamb with two
horns; (Rev. xiii. 11;) who hath prevailed with all sorts of men to
receive the mark of the beast, and bow to his image. (Verses 1214.)
The religion of Antichrist is carried on in a subtle, cunning way; else it
could not be called a "mystery," and a "mystery of iniquity" under
the pretence of godliness. The great factors in this mystery are said to
be seducers, that *' speak lies in hypocrisy;" (1 Tim. iv. 1, 2;) " who
have " ,, " a form of piety," which is the mantle to cover the
blackest abominations. (2 Tim. in. 1, 5.) And Peter, speaking of such
mystical villanies, tells us how " privily they should bring in damnable
heresies " under the colour of truth. (2 Peter ii. 13.) The religion of
Popery, which is merely to advance the honour and grandeur, profit and.
interest, of the pope and his hierarchy, under a pretence of setting up

SERMON VII.

THE POPE OF ROME tS ANTICHRIST.

It

the name and honour of Christ, has, by their mystical art and conning,
fair, plausible deportment, undermined and overthrown the religion of
Christ up and down the world. Chamier, (lib. xvi. cap. 8,) treating
about Antichrist, and showing how, by their cunning, heresies are made
subservient to him, saith thus: Hae verb aliqua et Antichristi nota,
dicam cntdacter, out nullum esse Antichristum, out epiecopuw Romemu
eum csee : " This is a special note of Antichrist: I will speak boldly, that
either there is no Antichrist, or the bishop of Borne is he."
THE SEVENTH CHARACTER IS THE STUPENDOUS MANNER OF BIB
COMING.

7. By Me manner of hi coming. (2 These, ii. 9> 10.)Hk " coming;"


that is, after he is revealed, and that which hindered is taken out of the
way; hie " coining," together with the influences that it had on the
world and such as perish. He cometh,
(1.) * syepyetxv 2 that is, Satan will put forth his
" utmost skill," in working miracles by Antichrist.
(2.) Ev BT<rjj Swvafie, <njftoif that is, his "power" to work
after a wonderful manner, which .God is pleased sometimes to grant even
to the worst of men. He shall work "signs" or "miracles;" for
*' signs " are taken so here.
(3.) Omniepotentia [" all power "]it is to be taken for varia potentia,
or " a power to work variously."
(4.) * ' a Hebraism; according to the letter, prodiffiie
mendacii, " lying wonders," or " wonderful lies."
(5.) cv vra<rr) airarij ; $$ ( pro , vel **) "with
all deceivableness of unrighteousness." " There is a double Hebraism,"
eaith Piscator: unue in significationc synecdochicd vocabuli injvetitiee pro
falsitate *eu mendacio ; alter in veu nominie ejiudem, quod cam tubetan*
tivum fit, Me vim habet epitheti: f " under the name of * unrighteousness * is covered all manner of falsehood and lies ;" by which they do
deceive many, and would deceive the very elect, if they could. (Matt,
xxiv. 24.) Then,
(6.) Evepyttetv (2 These, ii. 11)for , id eatt
tvtpyowrav, [by a] Hebraic hypallagewe render, " strong delusion ;"
or, " the delusion of Antichrist working strongly," specially coming under
a judicial tradition from God. This advent or coming of Antichrist here
mentioned is not to be referred to his first revelation only, but to his full
revelation, when his kingdom and government shall be set up in its
splendour and power.
He shall come " with all the power of Satan." Satan is most famous
for two things ; he is mendax et homicida [" a liar and a murderer"] ;
f John viii. 44;) for he is an adversary to divine authority and man's
salvation. And both'these are eminently seen in the pope : for he hath
brought-in false doctrines, false worship, and a false religion, into the
church: and by this means he is the great murderer of souls; for they
are damned that follow his delusions, as appears in the text. (2 These.
' In' for ' Trfth' or ' by.'"EDIT.
t " One, in the eynecdodbical rignlficatioa
of the word < nnrighteotuineas,' for falsehood and lying: the other, in the use of the une
noon; which, though a eutotantive, ha here the force f an epithet."EDIT.

12

SERMON VII.

THE POPE OF HOME IS ANTICHRIST.

ii. 12.) Satan shows himself a liar when he puts men on a false, idolatrous worship, instead of a true. So all idolaters are liars: They
" changed the truth of God into a lie," &c.: (Rom. i. 25 :) and therefore idols are called "lies." (Amos ii. 4.) So idolaters are said to
" make lies their refuge, and under falsehood to hide themselves." (Isai.
xxviii. 15.) But Satan never did impose such a lie on the world as in
the idolatrous worship of Rome. There "idolaters and liars" are put
together,Rev. xxi. 8; and, in verse 27, he that " worketh abomination,
aud a lie,"they are put together; and, in Rev. xxii. 15^ "idolaters
and makers of lies " are put together again.
Cum omni potentid: some take it of the power of both swords,
ecclesiastical and secular,which the pope claims; but it rather respecteth that faculty and power which the pope, the two-horned beast,
doth pretend to, and whereby he doth work wonders. (Rev. xiii. 1215.)
The " signs and wonders " here spoken of, are the ways and means and
weapons which Satan useth by Antichrist to deceive persons to their
destruction. This was the way which Satan took by Jannes and Jambres,
to deceive Pharaoh and the Egyptians: these were a kind of types of
seducers which were to come in these last times. (2 Tim. iii. 8.)
That this may appear to be a character of Antichrist, the Papists
themselves do grant that Antichrist is to be confirmed with signs and
wonders. (SUAREZ, Apol. lib. i. cap. 17, num. 12 ; BELLARM. De Pont.
Rom. lib. iii. cap. 15; SANDERS De Antichristo, dem. 1922.) If,
then, the pope's coming be by signs and lying wonders, then he will
come under that mark of Antichrist by their own confessions.
That miracles have been at the first promulgation of the scripture, is
most true, for the confirmation of the divine authority of it, and increasing
belief of the doctrine of Christ: but after that the gospel is promulgated, there is no further use of miracles : and therefore, when the
scripture doth speak of miracles and miracle-mongers, (as here, and
Mark xiii. 22; Rev. xiii. 13; Matt. vii. 22,) it is to be understood of
false Christs and false prophets, who shall come in the name of Christ,
and shall pretend to marvellous things in his name, and shall deceive
many : and this is here brought in as a special mark of Antichrist.
That this mark is fulfilled in the Papacy, doth appear from themselves;
who boast very much of their miracles, and the advancement of their
religion and the confirmation of it by miracles. The legends of their
saints are full of miracles of St. Dominic, St. Francis, St. Benedict, and
the images of the Virgin Mary, and other saints in their calendar. Such
miracles are called " lying miracles,"
(1.) Because they are for the confirmation of false doctrines,of transubstantiation, purgatory, invocation of saints, adoration of images and
relics, &c., prayers for the dead, and the pope's supremacy, &c.
(2.) Because many of them are things merely feigned to be done,
which were never done: or if they were done, they have been brought
about by the mere artifice of Satan ; who is able to do things beyond
the reach of men, by which he deceives such as will be deceived.
(3.) From the end of these miracles; which is, to deceive men. In
Mark xiii. 22, and here in the text, they are framed by seducers for
seduction, and such as will not receive the truth with that love of it:

SERMON VII.

THE POPE OP ROME IS ANTICHRIST.

13

they came " with all deceivablenees of unrighteousness in them that


perish." (2 These, ii. 10.)
Their own authors have set down multitudes of miracles :Baronius
in his " Annals;" " the Conformities of St. Francis;" " the Golden
Legend " of Jacobus de Voragine; " the Sermons of Dormi secure ;" "the
History of Our Lady " hy Lipsius; and Bellarmine De Qffitio Principis,
lib. iii.; with several others. So that by all this you see, this note will
agree to the Antichristian state of the Papacy.
THE EIGHTH CHARACTER IS HIS FATAL RUIN.

8. He is set out by his fatal ruin and utter destruction." And then
shall that Wicked be revealed, whom the Lord shall consume with the
spirit of his mouth, and destroy with the brightness of his coming."
(Verse 8.) Here be two parts of this verse: (1.) The first looks back
on the verse before; which speaks of the time of Antichrist's coming,
upon the removal of what hindered: this we have done with. But, (2.)
This latter part points at the ruin of Antichrist, and how he shall be
destroyed. The former part had respect to our instruction ; the latter is
for our consolation, in the downfall of so great and public an enemy.
(1.) He sets down the principal efficient cavse of his ruin.And that
is Christ at his coming. When Christ comes to set up his kingdom, and
to take to him his great power, and reign, then he will destroy Antichrist ; (Dan. ii. 44 ; vii. 1427 ;) specially under the fifth, sixth, and
seventh vials. (Eev. xvi. 1021.) You have the destruction of the
whore, (Rev. xviii.,) the overthrow of the beast and false prophet; (Rev.
xix. 1721 ;) then you have the binding of Satan, and the reign of the
saints on the earth. (Rev. xx. 16.)
(2.) You have the instrumental cause."The spirit of his mouth."
Here be two words to be considered :
(i.) -, consumere; which notes his gradual "consumption"
hy the preaching of the gospel. (Isai. xi. 4.) This is the sword out of
his mouth: by this sword Christ doth " smite the nations." His [Antichrist's] consumption is gradual, as was his rising ; which was under the
trumpets, and his fall is under the vials. The preachers of the gospel
have been wasting, wounding, and consuming him; specially since the
angels with open mouth did declare against him. (Rev. xiv. 69.) The
ministers of the gospel, since the Reformation began, have discovered the
whoredoms, impostures, and false doctrines of Rome, and the danger of
having communion with Rome, and the desperate condition of such as
will not separate from her. (Verses 911.) Many a deadly wound have
they given to Antichrist; so that he hath been wasting like a snail, (as
Psalm Iviii. 8,) till he shall come to nothing. " Not by might, nor by
power," (Zech. iv. 6, 7,) but by the word, which he hath pretended to
rise by, he shall be destroyed.
(ii.) Here is < which notes his "utter destruction by the
brightness of Christ's coming," when he shall come to take to him his
great power at the sounding of the seventh trumpet. (Rev. xi. 15.) The
text must be considered under a double capacity :
First. As to his ecclesiastical state, and in his spiritual capacity, as he
is set forth under the notion of a "whore" and "fake prophet;" and so

14

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

[he] shall he consumed by the preaching of the word, and the sword of
the Spirit. And this hath been doing these many years, and the work is
still carrying on, by the ministers of the word.
Secondly. He must be considered in Me politic* secular capacity ; consisting of several kingdoms under one supreme head, which is the pope.
So he is set out by the notion of "the beast:" (Rev. xi. 7; xiii. 13 :)
which beast the whore, that is, the ecclesiastical hierarchy of Borne, rideth;
(Rev. xvii. 3;) yet they both together make up but one Antichrist, as the
horse and man both together make up but one horseman. Now Antichrist, as to his secular capacity,he shall be destroyed with another
sword: " He that killeth with the sword must be killed with the sword."
(Rev. xiii. 10.) So that the utter consumption both of the beast and
whore shall be upon the little stone's rising into a great mountain; which
shall smite the image on his feet, and shall break it to pieces. (Dan. ii.
34, 35.) This little stone is the kingdom of Christ, which hath been
but regnum lapidis ["the kingdom of a stone"] hitherto, but then shall
be regnum mantis ["the kingdom of a mountain"].
OBJECTION. Perhaps it will be said, that the destruction of Antichrist
(as hath been showed) can be no mark of Antichrist, by which he may
be known; for all enemies shall be destroyed by Christ and by his
word.
ANSWER. It is true that Christ will destroy all his enemies by his word
which cometh out of his mouth; (Rev. xix. 15;) sin and the devil are
continually destroying by the word: but since Antichrist is set forth as
the greatest enemy that ever was; and since the Antichristian state of it,
as it is in the ecclesiastical hierarchy of Rome, together with the beast,
(Rev. xiii. I10,) is the last edition of the fourth monarchy, and it is
on its last legs in this state, and it hath most opposed the kingdom of
Christ beyond any other; therefore the destruction of this state, as to the
remarkableness of it, shall go beyond all other states and kingdoms in the
world. And therefore it is that the vials are prepared for this enemy in
a more special manner beyond all others: (Rev. xv.;) the seven angels,
with the seven vials pour them forth upon the beast, or something of the
beast. (Rev. xvi.) Thus much hath been made good in the Papacy in a
great measure already; which may appear by the confession of Bellarmine,
who telleth us, (De Pont. Rom., lib. iii. cap. 21,) that the Lutheran
heresy possessed almost all Germany, Denmark, Norway, Suevia, Gothia,
Hungaria, Pannonia, France, England, Scotland, Polonia, Bohemia, and
Helvetia, and is got over the Alps into Italy. From his confession you
may perceive what a consumption there hath been made of Antichrist.
THE NINTH

CHARACTER IS HIS FOLLOWERS AND RETINUE,


THEIR LIVERY.

AND

9. Antichrist may be known by his followers, and the livery which


they wear.The black marks and brands upon their backs : " With all
deceivableness of unrighteousness in them that perish; because they
receive4 not the love of the truth, that they might be saved. And for
this cause God shall send them strong delusion, that they should believe
a lie: that they all might be damned who believed not the truth, but had
pleasure in unrighteousness." (2 These, ii. 1012.) Here is a damned

I
1

SERMON VII.

THE POPE Of ROME IS ANTICHRIST.

15

crew, the retinue and followers of Antichrist; having this special mark on
them,that they be such as shall perish. Their properties are,
(1.) Negative: "They received not the love of the truth, that they
might be saved."
(2.) Affirmative: they "have pleasure in unrighteousness."
(3.) They are set forth by some passive properties; which are penalties,
(i.) Internal: " strong delusions, that they should believe a lie."
(ii.)
Eternal: damnation. Here be the black marks of reprobation, by which
Antichrist's retinue and followers are set forth. We do not find that any
party of men are under more dreadful marks of God's hatred than AntiChrist's followers. See Rev. xiii. 8: there they be set out by the stigma
of reprobation, as persons left out of the book of life. And Rev. xiv.
911: "If any man worship the beast and his image, and receive his
mark in his forehead, or in his hand, the same shall drink of the wine of
.the wrath of God, which is poured out without mixture into the cup of
his indignation; and he shall be tormented with fire and brimstone in the

,
'

I
;
\
1

presence of the holy angels, and in the presence of the Lamb: and the
,
(

smoke of their torment ascendeth up for ever and ever: and they have no
rest day nor night, who worship the beast and his image, and whosoever

receiveth the mark of his name." And in Rev. xvii. 8, there the admirers
|
I

.
*

of the beast are such as are left out of the book of life. The same persons
are described here by Paul.
(4.) They are set forth by a special act of God in a way of just judgment toward them; that is, his " sending strong delusion, that they
should believe a lie," by a judicial tradition and giving of them up to a
spirit of falsehood to their eternal perdition. All these who are followers
of Antichrist; that wonder after the beast, and receive his mark, and bow
to his image; who close with Popish false doctrines, instead of the true;
the Holy Spirit expresseth them by 8^, " They received not."
(2 These, ii. 10.) Id eft, Pertinaciter oblatum repudiarunt: est ;.*
They are such as wilfully reject the true doctrine and worship of Christ,
and pertinaciously adhere to the false doctrine and the idolatrous worship
of the pope: and moreover they please themselves much in those false
ways of unrighteousness, which are most destructive to souls and most
displeasing to God.
From all this it appears that the pope is Antichrist. Indeed, if but
some one or few particulars did meet on the pope or Papacy, we could
not argue from them that he were the Antichrist; but when they all meet
in the Papacy, and generally by common consent of orthodox writers they
fasten these marks upon the pope, he will never be able, by all the skill
he hath, to escape the vengeance of God which will follow him on that
account. Dr. Whitaker, writing against Antichrist, and proving the pope
to be the Antichrist,he names many eminent and learned men that have
understood this place, and those others in Daniel and the Revelation, of
the pope. He tells us of Wickliffe,who declared the pope to be Antichrist,who was euo seculo doctissimue [" the most learned man of his
age"]. And Luther affirms in his writings the pope to be Antichrist; he
BEZA. That is, They obstinately refined that which was proffered. The figure
meiotit ia here made uae of, by which the words import much more than is expressed."EDIT.

16

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

saith, he is potissimus Antichristus, [' the chief Antichrist,"] and that


abomination of desolation that stands in the holy place: Papa Hie est
Antichristus, ckm ait specialis procurator diaboli, fyc. Non sollim simplex
ilia persona, ted multitudo paparum a tempore defectionis ecclesue, cardi->
nalium, episcoporum, et suorum complurium aliorum, est Antichristi persona
composita, monstrosa, fyc.* (Catalog. Testium Ferit.) He [Dr. Whitaker]
adds, that he was a man spiritu prophetico et dono interpretandi scripturoe preeditus admirabili.^ Then followed Peter Martyr, Bucer, Bullinger,
Melanchthon, Brentius, Calvin, CEcolampadius, Musculus, Beza, Gualter,
Illyricus, Danseus, Junius, Gabriel Poweeol [Powell], Philip Mornay, George
Pacardus, (in Descriptions! Antichrist),) Catalogue Testium Veritatis,
Rivet, Crakanthorpe, Tilenus, Chamier, Bishop Usher in a letter to Archbishop Laud, in 1635. All agree in this thesis,that the pope is Anti*
christ. And Zanchy, though he differed somewhat from his brethren in
this point, yet he saith in his " Miscellanies," Regnum papee non nego esse
regnum Antichristi ;| and he thinks that the pope is pointed [at] in 2
These, ii.
As for our Englishmen, we have many that have publicly testified the
pope to be Antichrist, as Mr. Pox in his " Martyrology" hath noted.
The learned martyr, Walter Brute, maintained it in a large discourse;
Richard Wimbleton, in a sermon preached at Paul's Cross, 1389 ; Sir
Geofirey Chaucer, in his "Plowman's Tale;" "Lucifer's Letters to the
Prelates of England," supposed to be written by William Swinderly,
martyr; William Tyndale, a godly martyr, in his " Obedience of a Christian Man;" the Author of "A very Christian Bishop and a counterfeit
Bishop," 1538; John Bale, bishop of Osyris [Ossory], in his " Image of
both Churches," et Templorum illustrium Britannia; Mr. Latimer, Mr,
Bilney, Mr. Rogers, Sletterdon, and others, martyrs; William Abbey,
bishop of Exeter, in his "Poor Man's Library;" Bishop Jewel, in his
Defence of the Apology of the Church of England;" Mr. Thomas
Beacon, in his "Acts of Christ and Antichrist;" and Mr. Fox, in his
Meditations on the Apocalypsis;" Mr. Brightman, " On the Apocalypsis;"
Bishop Bilson, in his book "Of Christian Subjection and Unchristian
Rebellion;" Dr. Robert Abbot, bishop of Sarum; Dr. George Downham,
bishop of Deny; Dr. Beard, Dr. Willet, Dr. Fulke, Dr. Sutcliffe, Dr.
Sharp, Mr. Squire, in their several treatises concerning Antichrist.
Archbishop Cranrner did avow publicly the pope to be Antichrist; archbishops Parker and Grindal avowed the same; archbishop Whitgift, when
he commenced doctor at the Divinity-Act, 1569, publicly maintained in
the Schools, that papa est ille Antichristus [" the pope is that Antichrist"];
and Archbishop Abbot asserted the same: with many others of our English
divines, who have generally held and declared the pope to be Antichrist.
The pope is that Antichrist, since he is the special agent of the devil," &c. The
monstrous form of Antichrist does not consist merely of that one single person, bat is com-,
posed of the whole multitude of popes, cardinals, bishops, and their many other orders, who
have flourished since the apostasy of the church."EDIT,
t " Kudued with a prophetical spirit and an admirable gift of interpreting the scriptures."EDIT.
" I deny
not that the kingdom of the pope is the kingdom of Antichrist."EDIT.
Haud equidem credo yuemquam justwm esse bonumque
Cui papa non tordet manifestos ut Antichristus.
* I do not, indeed, believe that any man ie just or good to whom the pope is not an.
abhorrence, as being manifestly the Antichrist," EDIT

SERMON .

THE POPE OF ROME IS ANTICHRIST.

17

I might add the Convocation in Ireland, 1615; the Parliament of


England, 3 Jacobi; the Synod of Gap in France; several statutes of 16
Ricard. II. cap. 5; 25 Hen. VIII. cap. 19, 20, 21; 28 Hen. VIII. cap.
10; 37 Hen. VIII. cap. 17: they tacitly define the pope to he the Antichrist. Then our " Book of Homilies, Second Part," in the Sermon for
Whitsunday, and in the sixth Sermon against wilful Rebellion, determines
the pope to he Antichrist. " The Book of Common-Prayer," for the
Fifth of November, styleth the pope, Papists, and Jesuits, " a Babylonish,
Antichristian sect." The author of the book called Eueebiu* Captimts ;
who declared against the pope as the Antichrist to his face, when he was
brought before him to be arraigned; Archusius, (De Ortu Antichristi,)
Philip Nicolai, Christopher., Peret., Peucer, &c., have fastened the title of
'* Antichrist" on the pope.
We find in story several times loud outcries of the birth of Antichrist;
and still their eyes were upon the pope. In the year 1106 Frinsingensis
tells us that Pope Paschalis was going a journey into France, there to
hold a council; and he heard in his journey that it was the common
report that Antichrist was born: whereupon he stops his journey, and
stayed at Florence. But afterwards he went his journey, despising the
report, as coming from contemptible fellows: though, Baronius tells us,
they were persons of no ordinary note who did report it. (See Bernard,
Epist. Ivi. ad Gaudfridum.)
Carnoteus (Epist. Sabellic., ennead. ix.
cap. 4) tells us of prodigies that appeared about that time in the heavens,
a camel of vast magnitude; and in the sea, which overflowed the shore a
hundred paces: thereupon it was that the bishop of Florence said, that Antichrist was born then, in the year 1120. There was a treatise set forth in the
name of some faithful servants of Christ concerning Antichrist, in which
all persons are awakened to consider of Antichrist, who was manifest in
their age in the pope and Papacy: thereupon many did separate from
the church of Rome. (See Bernard, HomiL Ixv., hem., in Cant.) Between
the years 1160 and 1170, the world being awakened, as with a public
herald sounding a trumpet, about Antichrist's then appearing, caused a
very great separation of the Waldenses and Albigenses from the church of
Rome. By all these testimonies it appears what a general agreement
there is and hath been among all that have had a savour of the true
religion upon their hearts: they have still agreed in this, though they
have differed in other points,that the pope is Antichrist.
From what hath been said, there he several things [which] may be
drawn by way of inference for our practice and instruction.
INFERENCES.

INFERENCE I. From what hath been aid, we may see a reaeon of the
mistake* of some in their proving the Man of Sin to be the Antichrist, and
the pope to be the Man of Sin, from some places which do not so properly
belong to it.They have thought the same Antichrist to be pointed at in
John's Epistles, (1 John ii. 18, 22; iv. 3; 2 John 7,) as here in Paul's
Epistle to the Thessalonians. Some think the same Antichrist to be set
forth by John, as by Daniel and Paul, and by John in the Revelation, who
deciphers Antichrist under the notion of a beast and a whore and a false
prophet. The Antichrist pointed at by John in his Epistles hath relation

18

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

rather to the prediction of Christ: There shall arise false Christ," &c.
(Matt. xxiv. 11, 23, 24; Mark xiii. 21, 22.) We have not the name
Antichrist" but only in John: indeed, we have 6 vrixsifMvof, ['the
opposer,"] (2 Thess. ii. 4,) a word equivalent. John speaks of an Antichrist
who was then in the world, and one prophesied of by Christ to come
speedily into the world. But Paul writes of one who was wholly to come
into the world, and for whose coming there were great obstacles to be
removed first* The Antichrist's coming in John is immediately upon a
time which is called " And we know that," since he is
come, it is the last hour," or last time." (1 John ii. 18.)
This
cannot refer to the last time, which respecteth the coming of Christ to
judge the world: this 'last hour" doth refer to the Jewish state, of
which the last glass or hour was now running, and their final desolation
was at hand. Then there were several who did pretend to be Christ, and
to come in his name. There was Simon Magus and Carpocrates, and the
Gnostics, of whom they were the heads, who did pretend to miracles and
enthusiasms, and did seduce many. These, then, be the Antichrists
[whom] John speaks of in his Epistles, who were to appear at the coming
of the Lord to judgment: I do not mean, his last coming, to the judgment of the world; but at his coming to the final destruction of Jerusalem and the Jewish polity and nation by Vespasian: of which coming
Paul speaks in Heb. x. 25 ; that was the day approaching" in which
Christ came to destroy that people. It is mentioned by James, (James v.
7, 8,) [as the coming of the Lord"] which did 'draw nigh;" for
then the Lord Jesus was coming against Jerusalem. From the misunderstanding of these places, and misapplying them to wrong purposes, have
arisen the misapprehensions of the pope's being Antichrist; for though
several things in those places in John's Epistles do agree to the Papacy,
yet the proper description of Antichrist is to be looked after in Paul's
Epistle to the Thessalonians, &c., and in the Revelation, and in Daniel.
INFERENCE n. If the pope be the Antichrist set forth 6y those bloody
characters ; (as hath been seen ;) if this body politic, head and members,
be the Antichristian state, and this state is the Papacy ; then it cannot
be the true church.It is true, [that] Antichrist, head and members, are
the counterfeit of the true church, and of Christ, the Head; and therefore they cannot be the true church. The scripture still sets out the
Antichristian state in a flat opposition to the true; yet still under a
pretence and colour of faith in, and love to, Christ: for Antichristianism
is mystica impietas, pietatis nomine palliata ; " a mystical impiety, under
the cloak of piety:" so the Gloss.
The false church, whereof the pope is the head, is set forth by a
double beast; (Rev. xiii. 1, 2, 11, 12;) both which together make up
one Catholic Roman Papal church; the number of whose name is six
hundred and sixty-six. (Verse 18.) And the true church, whereof
Christ is the Head, is set forth by one hundred and forty-four thousand;
(Rev. xiv. 1;) the square-root being twelve, built on twelve apostles.
But twenty-five is the square-root of six hundred and sixty-six; and
there is a fraction in the root, and one more, too, there in the squareroot : to let us know, that though the Antichristian church may seem as
air to such as look on it with human eyes, and six hundred and sixty-

SERMON VII.

THE POPE OF ROMK 18 ANTICHRIST.

19

six runs as handsomely as one hundred and forty-four; yet the former is
" the number of a man/' the whole church and her religion being made
up of additions and inventions of men.* The number six hundred and
sixty-six denotes the apostasy of the church from the standard of truth,
the square-root of the apostolic church being twelve: and so the
apostasy lies generally in additions to the root and foundation of the
Christian religion; they do not rest satisfied in fundamentals of the
Christian religion delivered by the twelve apostles.
The false church is set forth by the whores who pretends to be the
spouse of Christ, but is opposite to the virgin-company that follow the
Lamb. (Eev. xiv. 4.)
The ecclesiastical state of Rome, or hierarchy, is set forth by the fake
prophet, (Eev. xvi. 13, &c.; xix. 20; xx. 10,) in a flat opposition to
the *' two prophets;" (Eev. xi. 10;) who are the same with " two
witnesses,'* and " two olive-trees," and " two candlesticks." (Verses 3,
4.) These represent the true ministry of Christ; who did prophesy till
they " finished their testimony." (Verses 6, 7.) Now whereas it is said
that they are a true church veritate entitatis, but not moris; f they
yield the cause: because the question is not whether they be true and
real men and women who are members of the church of Eome; but
whether they be members rightly qualified as to their moral and supernatural principles, which makes them a true church.
How can that be a true church whose head is the Man of Sin, who
hath all those black and hellish characters belonging to him ? Such a
church cannot be founded on the twelve apostles. Therefore that
cannot be a true church which hath the Abaddon and Apollyon for the
heads. How can that be a true church which is so opposite to the true
church, both head and members ?
INFERENCE HI. ff the Papal" Antichristian state be such a body,
head and members, as hath been showed; then we may hence learn,
1. Our danger, 2. Our duty.
1. Our danger, if we continue in that church.It must needs be a
very dangerous thing for any to continue a member of that church, or
to have communion with her. Such are under the energetical influence
and seduction of Satan, and the judicial tradition of God; [in] that,
since they reject the truth in the love of it, they are given up to
believe a lie, that they may be damned. They are under the most
dreadful commination: (Eev. xiv. 911 :) they are a people marked
out for utter destruction, as being rejected by him. (Eev. xui. 8;
xvii. 8.)
2. We may learn our duty to make haste out of that church.All
such as keep up communion with Eome, let them hearken to that call :
" Come out of her, my people, that ye be not partakers of her sins, and
that ye receive not of her plagues," (Eev. xviii. 4.) The argument is
taken from the danger. This separation is no schism, it being a separation from that church which is apostatized from the faith and truth of
Christ. As soon as ever the people of God came to be awakened, and
that the light of the gospel began to spring forth, they presently saw
MB. POTTER in bis " Interpretation of the Number 666."
existence, but not by rectitude of morale."EDIT.

f " By reality of

20

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

their danger if they continued in that church, and immediately performed their duty, and departed from her.
INFERENCE iv. If the Papal Antichristian state be such a body as
hath been showed, then it should be seriously considered how any, living
and dying in the faith and religion of that church, can be saved.
" Every living soul died in that sea" of ordinances (as some take it) of
that church, which is " as the blood of a dead man : " (Rev. xvi. 3 :)
as it was when the rivers were turned into blood; all the fish died.
(Bxod. vii. 17, 18.) The whole religion of the Antichristian church is
made up of false doctrines, idolatrous worship, superstitious ceremonies,
traditions, and inventions of men; by which they make void the law of
God, (Matt. xv. 6,) and subvert the truth of the gospel. How any,
holding their religion as it is so formed by the Man of Sin, can be saved
in it, I cannot see. In all the description of the Man of Sin, the Son of
Perdition, there is nothing that hath any tendency to salvation. Look
on the church of Rome and her hierarchy as she is set forth by the
Spirit of God, and it is still set forth in the most black and odious
colours of a beast with seven heads and ten horns; and by a beast with
two horns like a lamb, but [that] speaks like a dragon; (Rev. xiii. 1, 2,
11, 12, &c.;) and by the great whore that rideth the beast. (Rev. xvii
1, 2, 5, 6.) Here is nothing but mischief and ruin to souls from this
church, as set out by those types; as also under the notion of a false
prophet, and seducer of the souls of people to their perdition. Some
of the church of Rome have much doubted whether the pope and
cardinals, who are the head and pillars of their church, shall any of
them be saved. Boccatius brings-in a monk saying thus: Papas et
cardinales et episcopos non percenire ad salutem per doctnnam istam,
quam palhm videmus eos servare; sed aliam habere penes se, quam clanculum observant, nee aliis facile communicant: quid potuit verius did, eos
per istam, yuce Hits est in usu, non posse servari. Boccatius himself
looks on the pope and cardinals and bishops, according to the doctrine
[which] they held forth to the world, as persons who shall never be
saved; unless, as the monk saith, " they have some other doctrine
which they keep to themselves, in which they look for salvation." He
looks on all their religion to be a mere show and pageantry and refined
Paganism. I will propound but an argument or two, to confirm this
inference.
1. They who lay the main stress of their religion on the rotten
foundation of the universal headship of the pope, and do believe it as an
article of their faith,they cannot build their eternal salvation upon such
a weak foundation ; there being " no other foundation than that which
is kid, Christ Jesus:" (1 Cor. iii. 11, 12:) But so do they of the
church of Rome; they build their religion on this foundation of the
headship of the pope, to whom they give what pecuh'arly belongs to
Christ, with supremacy, sovereignty, universality, and infallibility.
They who rob Christ of his crown and jewels, and put them on the
pope's triple crown for him to wear, and lay the greatest weight on this
business,they cannot be saved while they rest there: But so do the
Papists: Therefore, &c. The pope " sits in the temple of God, as
God;" (2 These, ii. 4;) and he is believed to have those excellences

SERMON VII.

THE POPE OF ROME IS ANTICHRIST.

21

which belong to Christ. Bellarmine eaith, " The pope is the universal
spouse of the church." And Augustinus Berous eaith, " He is the foundation of faith, the cause of causes, and lord of lords." And Baldus
saith, " He is the living fountain of all righteousness," &c.
2. They who believe, as an article of their religion, that the church,
or the head of it, is above the scripture, (as hath been shown before,
and by my brethren in their discourses,)they cannot be saved in that
way : because no man can know certainly where his salvation is to be
had; since it is, by their tenets, in the power of the pope to alter or
add, as he shall think fit. The pope, set out by the two-horned beast
that speaks like a dragon, (Rev. xiii. 11,) and [who] is the same with
the false prophet,he takes to him the authority of Christ, and more
than Christ doth exercise; to make new articles of faith, to set up a
new worship in the church, and to impose it upon all, upon pain of
death, banishment, excommunication. (Rev. xiii. 1117.) This beast,
which represents the hierarchy of Rome, "exereiseth all the power of
the first beast," (verse 12,) which was given him by the dragon : (verse
4:) so that he is Satan's lieutenant and vicar-general, especially in
taking such a power and authority above the scripture; and this must
be believed as an article of their faith. Let such consider how they can
be saved in that religion.
3. That church which is cast off of God, and must not be measured,
as refusing to come under the rule of the word, is such which none can
be saved in : But such is the church of Rome. (Rev. xi. 2, 3.) There
is that churchthat is, head and members, and all the officers, and
ordinances, institutions, doctrine, worship, and government, are allcast
out, as false, as having no authority or the stamp of Christ upon them.
Though they will plead an interest in Christ, (as Matt. vii. 22,) yet
Christ will utterly disown them : though they will cry, " The temple of
the Lord, The temple of the Lord, The temple of the Lord, are these,"
(Jer. vii. 4,) yet they are cast out, and given to the Gentiles, to be
trodden under foot by the Gentiles; in regard that Rome, having apostatized from the religion and pure worship of Christ, hath brought into
the church and public worship thereof Pagan idolatry under new names,
of worshipping of angels and saints, or demons. (1 Tim. iv. 13.)
That church which is thus cast off of God, and his pure worship is cast
off by them, as being like the Man of Sin, or being the Man of Sin,
head and members; I do not see how salvation is to be had in that
church as such, thus disallowed by God, as you have heard. Therefore
it is that the churches of Christ have cast her off; and as bishop White,
in his " Answer " to the Jesuit, saith, " We have cast off the pope and
his teaching, for no other cause but that we are assured he is Antichrist,
and his faith is heresy." If their whole church and worship be cast out
by God, as being under no scripture-rule; then the true religion, true
faith, true worship, are not to be looked for in them, and, by consequence, the salvation of souls is not to be expected from them.
INFERENCE . If the pope or the ecclesiastical hierarchy of Rome be
that Antichristian state which you have heard set forth, and there is a
mystery of iniquity in their religion and worship, and they are under
such black marks of reprobation that do join with them in communion ;

22

SERMON VII.

THE POPE OF ROME 18 ANTICHRIST.

then it is fit that all Christians should be acquainted with the mystery
of iniquity in some measure, and should study, as the ground of the true
Christian religion, so the seeming pretences and false principles and abominable practices of the Antichristian religion.
1. We should be acquainted with them, lest we be deceived through
ignorance, and overtaken with the devices of Satan, which Paul mentioneth
in 2 Cor, ii. 11; and that we may be delivered from being plunged in the
deeps of Satan, spoken of in Rev. ii. 24.Are not the nations deceived
by them ? (Rev. xx. 3.) Doth not the world worship the dragon, and
bow to the image of the beast, or receive his mark, or have the name of
the beast or the number of his name? (Rev. xiii. 3, 4, 1517.) Do
not the kings of the earth commit fornication with the whore ? and are
not the iuhabiters of the earth drunk with the wine of her fornication ?
(Rev. xvii. 2.) And all this, because they do not know the impostures
of that church in their religion. Surely the Spirit of God would not
have set out this church under the notion of the Man of Sin, and those
several beasts in the Revelation and elsewhere, but that it was intended
we should know them to avoid them. How express and punctual is
Paul, in setting forth the apostasy of the latter times! (1 Tim. iv. 13.)
He sets out both the way of their deceits, and the instruments. (1.)
He tells us of "seducing spirits;" (2.) The "doctrines of devils."
(3.) They " speak lies in hypocrisy." (4.) They are under a *' seared
conscience;" and care not what they say or do, to promote the holy
Catholic church of Rome, as they call her.
2. We should study their mysteries; else if we should be called to
suffer, we shall not be able to suffer on a clear and comfortable account,
as they in Rev. x. 7; xiii. 7.They suffered because they would not
comply with the Man of Sin in his religion and worship, nor conform to
them, nor have communion with them ; as they did [who are mentioned
in] Rev. xiii. 3, 4, 14, 15. Those in verse 7 suffered on that account.
3. We must know those things; else we shall not be able to join in the
triumphant song of Moses and the Lamb upon the pouringforth [of] the vials
on this Antichristian state.They only " stand on the sea of glass, having
the harps of God, and sing the song of Moses," who have " gotten the
victory over the beast, and over his image, and over his mark, and over
the number of his name." (Rev. xv. 2, 3.) They are persons well seen
in the deceits and impostures of that church.
4. The saints and martyrs could not have borne so noble a testimony
against the Man of Sin, in following the Lamb wherever he went; (Rev.
xiv. 3, 4;) and were and are at open defiance against them, declaring
their detestation of their religion and worship ; (verses 810;) unless
they did well know what they did.Indeed the Papists tell us, we need
not search into those things. The Rhemists in their " Annotations " on
Acts i. 7 say, " It is not needful to search into the times of Antichrist,"
&c. But Dr. Fulke answereth them, that it is necessary for us to know
the coming of Antichrist, as God hath revealed him. But the ministers
of Antichrist would have no inquiry made of him, lest there should be
found in the see of Rome the western Babylon : they would have us be
ignorant of this point, and keep us in the dark, lest we should see their
frauds. Bellarraine (De Pontif. Rom., in preefat.) calls that point of tho

SERMON VII.

\
'

THE POPE OF ROME IS ANTICHRIST.

23

pope summam rei Christiana, " the very sum of the whole business of a
Christian:" and Malvenda (DeAntichristo) saith, he studied that one point
twelve years. They count it a point most worthy to he studied; hut
they would keep the world in darkness and ignorance; lest, if their
impostures should be detected, they would be abhorred; and their whole
religion being found to be a mere delusion, it would be an execration.
And that will come to pass by the discovery of further light of the
gospel,by which the prodigious enormities of that church, and the
pudenda of the whore, will be made manifest to all the world,that, I
say, will come to pass which is prophesied of in Rev. xvii. 16 : " The ten
horns shall hate the whore, and shall make her desolate and naked,
and shall eat her flesh, and burn her with fire." They shall cart her,
as the mother of abominations, as a common strumpet, throughout
Christendom.
INFERENCE vi. If the Papacy, the hierarchy of Rome, of which the
pope is the head, be such as hath been described by Paul; then there can
be no peace with Rome, no communion with Rome." How can there be
peace," said Jehu to Joram, " so long as the whoredoms of thy mother
Jezebel and her witchcrafts are so many ? " (2 Kings ix. 22.) What
peace can there be with that church which is " the mother of harlots and
abominations of the earth ? " (Rev. xvii. 5.) What peace can there be
with that body politic which is the greatest enemy of Jesus Christ upon
earth? What peace can there be between the followers of the beast,
(Rev. xiii. 3, 4, 1517,) and us, adorers and admirers and the followers of the Lamb ? (Rev. xiv. 14.) They are flatly opposite the
one to the other: the one having the mark of the beast in their right
hand and foreheads ; the other, the name of the Father and of the Lamb
(so some copies have it) written in their foreheads ; who bid public and
open defiance to each other : so that we may say, (as it is, 2 Cor. vi. 16,)
"What agreement hath the temple of God with idols?" And, " What
communion hath light with darkness, Christ with Belial," (verses 14, 15,)
Christians with Antichristians, truth with falsehood, the church of Rome
with the Protestant churches together ? Bishop Hall, in his book, " No
Peace with Rome," saith, *' Sooner may God create a new Rome, than
reform the old." There was a reconciliation attempted by the emperors
Ferdinand and Maximilian ; and Cassander, by their appointment, drew a
project, in which he showed his judgment; but without success. (Consultatio CASSANDRI.) It is said that, at a meeting at Ragenspurgh, there
was an agreement made touching free-will, original sin, justification,
faith, merits, dispensations, the Mass, &c.; but this held not.*
INFERENCE vn. If these things be so, concerning the Papacy, as
hath been said; then there is matter of admiration and gratitude to all
such whom God hath delivered from compliance with, or conformity to,
or communion with, that church of which the pope, who is the Man of
Acta CoUoq. Raiistxm. AWM 1541; LINDANOS De Qturtld Facie, m pretfai. The
chief fecton of the church of Rome are bitterly set against all reconciliation. See BELLARMINK, De Gratia et libero Arbitrio. He eaith, that we embrace thie opinion TO much the
more wilHngly by how much it displeaseth our adversaries, and especially Calvin. And
MALBONATBS (in Joktm,, vi.) so much abhorring from the religion of the Protestant
maintained by Calvin, that he saith that, though what he held was the same opinion with
Austin and other of the fathers, yet he rejected it because it was held by Calvin.

24

SERMON Til.

THE POPE 07 ROME 18 ANTICHRIST.

Sat, the Son of Perdition, is the head." Whose coming is after the
working of Satan with all power and signs and lying wonders j '*
(verse 9;) whose members are under his powerful seduction, and the
judicial tradition of God to believe a lie to their own eternal damnation.
(Verses 1012.) Their condition must needs be most dangerous, who
are members of that church: and therefore it is the greater mercy to be
saved from that seduction which thousands are under, " whose names
are not written in the Lamb's book of life j " (Rev. xiii. 8; xvii. 8;)
they are under the black notes of reprobation. To be saved from being
of their communion who worship the beast or his image, and to be
of that company of the hundred and forty-four thousand who are
virgins, and follow the Lamb wherever he goes, is worthy of eternal
praises. When we find such as are under the seduction of the Man of
Sin, the false prophet, and the whore, to be under the most fearful
comminations from God; how that they drink of the wrath of God, and
[are tormented] in the presence of the Lord and his holy angels, for ever
and ever; (Eev. xiv. 911 ;) is it not matter of very great admiration
and praises, that we should be saved from their sin, and so delivered from
their plagues ?
INFERENCE vm. If the church of Rome, of which the pope is the
head, be such a body, so corrupt and abominable, as hath been showed;
then it is dangerous and pernicious to retain any relic of the Man of 8int
that false, erroneous, idolatrous church, in doctrine, worship, or ffovernment.Which they have pretended to be according to the word of God;
but have " wrested the scriptures unto their own destruction," as 2 Peter
iii. 16. It is dangerous to retain such customs and .usages in the church
whereby we may symbolize with Rome. How fatal several things have
been to the public peace of the church which have been derived from
Antichrist, is too well known, from the divisions, contentions, and persecutions which have continued to this day. By these very means the
Papacy, together with their religion, have had a party, and kept up an
interest, among the Protestant churches, and also a favourable respect
among many, who have had a secret affection for the pope and his
religion. Such will not have it that the pope is Antichrist; and they
will needs have it that the church of Rome is a true church, and
that she is the mother-church, and that we ought to return to our
mother, with such-like. What was the cause that "the Book of
Articles" of the church of Ireland was called-in, but because they
declare the pope to be Antichrist, and the church of Rome to be no true
church, and that the Lord's day was wholly to be sanctified ? So Montague, in his Appetto ad Ccesarem, said, " The pope, or bishop of Rome,
personally is not the Antichrist; nor yet the bishops of Rome successively." Dr. Heylin, in his " Answer to Burton," maintaineth that the
pope is not Antichrist. Christopher Dove and Robert Shelford were of
the same mind.
INFERENCE ix. Hence it follows that the Protestant churches are
unjustly charged with schism in departing from. Rome.The Papists
charge us with schism, because we depart from them, and will not hold
communion with them; though there was the most just cause of this
departure from them,

SERMON Til.

THK POPK OF ROMS IS ANTICHRIST.

25

1. In regard [that] they are heretical in their doctrine, and obstinately persist in it, against all convictions to the contrary.For there
have been attempts made to have healed Babylon, but she would not be
healed ; therefore "forsake her." (Jer. li. 8, 9.) " A man that is a heretic after the first and second admonition reject." (Titus in. 10.)
2. When a church becomes idolatrous in her worship, (as 2 Cor. vi. 16,)
then it is a duty to depart from them that depart from the truth.
(Verse 17.)Upon Jeroboam's defection, and the people's with him,
from the true worship of God, there was a departure from them by such
as "get their hearts to seek the Lord God of Israel." (2 Chron. xi. 16.)
The church of Borne became most corrupt and abominable in her worship; else she had not been set out by the whore riding the beast.
(Rev. xvii. 3.)
3. When a church becomes bloody and tyrannical and persecuting her
members to the death, then there is just cause of departing from, them
Look on the church of Rome, set forth by the first and second beast,
(Rev. xiii. 1, 2, 11, &c.,) both which make up one Antichrist; see how
cruel and bloody that church is. So, where it is set out by the whore,
" drunken with the blood of saints," (Rev. xvii. 5, 6,) there is signified
a just cause of departure from her.
4. When a church groweth wholly corrupt and debauched in her morals,
very vicious and scandalous in the lives of governors and members s then
depart.In 2 Tim. iii. 15, there nineteen abominations (or thereabout) [are] spoken of, of which many should be guilty : " From such turn
away," though they " had a form of godliness/' since they did " deny
the power of it." I will make no apology that I have put your patience
so much to it, but this,that the Man of Sin, with whom I have had to
do, is the most unruly beast that ever was, and hath put the whole world
into a disorder and confusion. And though I have exercised your
patience while I have been preaching on this beast, yet I wish and pray
that your patience may not be put to it by this beast: (as Rev. xiii. 7:)
but if it should please God to let loose this beast upon you, my prayer
is, that it may be said of you, as it was of them, " Behold the faith and
patience of the saints." (Verse 10.)

26

SERMON VIII.

PROTESTANTS SEPARATED

SERMON VIII. (XIV.)


BY THE BEV. PETER VINKE, B.D.
SOMETIME FELLOW OF PEMBROKE HALL, CAMBRIDGE.
THE PROTESTANTS DID UPON JUST GROUNDS SEPARATE FROM THE CHURCH OF
ROUE.

PROTESTANTS SEPARATED FOR CHRIST'S NAME'S SAKE.

Blessed are ye, when men shall hate you, and when they shall separate you,
and shall reproach you, and cast out your name as evil, for the Son
of man's sake.Luke vi. 22.
ONE of the main designs of the doctrine of the gospel is to unite
men one to another, and to tie them together with the strongest bonds
and ligaments imaginable. To this purpose it does not only forbid the
doing of any wrong unto others, but it prescribes rules for the curbing of
our passions when provoked by them. Nay, it peremptorily enjoins,
under the severest penalties, that we should forgive the offences done
against us, and love the persons of them that do them. (Matt. vi. 15;
xviii. 35j James ii. 13.) And, that we might think it our greatest
concern thus to do, it combines and gathers all who have any hope
toward God into " one body," which is called " the church," who are
jointly to profess " one faith," and to perform one worship, and to serve
" one Lord;" (Eph. iv. 4, 5;) the ligaments whereby this body is
united and tied together being the sacraments ; for this end also appointed
by Christ; who, being the " Lord of all," (Acts x. 36,) is yet pleased
more especially to relate to this body, as its Head, for direction and
government, and to influence it by his Spirit for life and motion. Now
it being full as monstrous for one head to have two bodies, as for one
body to have two heads, so far forth as any have hoped for salvation by
Christ, they have also pretended to belong to that " one body," of which
he is the Head and Saviour.
In these pretensions the church of Borne comes not behind any; but,
with as much passion, and as little reason, as they of old, whom the
prophet speaks of, they cry out too, " The temple of the Lord, The
temple of the Lord, The temple of the Lord, are these!" (Jer. vii. 4.)
Nay, so unreasonable are they in arrogating to themselves the privilege
of this body, that they challenge (as the Donatists before them) to be
the whole, and not a part of it; confounding, for to serve this their
purpose, things so discrepant as the Catholic and Romish church, that is,
the universal and a particular church: and at last the church and the
pope too are, with them, but one and the same, all others being but
ciphers and mere insignificants to him.
And this I account none of the least reasons to suspect that they have
no part nor share in what they so much pretend unto; for it is too, too

FOR CHRIST'S NAME'S SAKE.


27
apparent that they have not that mind and spirit that was in Christ.
Now it is not continuity, but animation, that makes the several parts to
become one body; and as the same soul that acts in the head acts in
every individual member belonging to it, so the same Spirit which was in
Christ is also in all that, as living members, belong unto him. But,
alas! where is that meekness and gentleness, that love and charity, which
our blessed Saviour so much expressed himself, so earnestly recommended
unto his disciples, nay, which he made the test of their really being his ?
(John xiii. 35.) Though the church of Borne yet retains the calling of
Christ, " Lord, Lord," it is evident [that] in this they do not his will.
(Luke vi. 46.) They still cry " Hosanna" to him, and yet really crucify
him, at least in his members. They are not the followers of the humble
Jesus, but of the proud Pharisees, from whom our Saviour foretells that
his disciples should suffer; but such sufferings as were as little to be
declined, as they were hardly to be avoided, being the high-way, though
a rough one, to bliss and happiness: " Blessed are ye, when men shall
hate you."
In which words are remarkable,
1. Suffering foretold ; in which the sufferers also are described, which
is the subject in the verse; namely, such as men shall "hate," and
" separate," and " reproach," &c.
2. Their state or condition declared, or encouragement proposed unto
such (which makes the predicate) : " Blessed are ye," &c.
In the former there are three things considerable :
(1.) What it is that Christ's disciples and followers shall suffer: they
shall be hated, separated, reproached, and have their names cast out.
(2.) For what cause they shall suffer thus: " For the Son of man's
sake."
(3.) From whom it is that they suffer : from men: " When men shall
hate you," &c.
(l.) FROM WHOM CHRIST'S DISCIPLES SUFFER.

I shall begin with the latter, as being first in the words of the text
and intend to pass it over with some little reflection at present upon it.
" Men" here are not considered as in honour, by reason of the image of
God, and their conformity unto God; for so they continued not: but
" men " is terminus diminuens, [" a term of diminution,"] a term synonymous with " world," which our Saviour speaks of elsewhere; denoting
such as are put in contradistinction unto them that are chosen out of the
world.* It reflects their fall and degeneracy upon them. Nay, they
whom Christ's disciples suffer most by, are commonly such as make
profession of fearing and serving God too ; unto whom light' indeed ia
come, but they love darkness, (John iii. 19,) and so they become bruised
with a double fall: this, by their choice and practice, being superadded
to that of their nature; and, whatsoever they pretend to the contrary,
as St. Jude speaks of them, they are "twice dead." (Jude 12.) There
is no enmity like that of .brothers; our Saviour himself suffered from
none so much as from his friend and disciple Judas; and his followers
Homines, id ett, impii inimici doctrina meee.LUCAS BRUGEN81S.
' the impiooa enemiea of my doctrine.' "EDIT.

" < Men,' that is*

28

SERMOK VIII.

PROTESTANrS SEPARATED

since have endured most in all ages from such as profess (as -well as they
do) to be retainers unto Him.
But I shall pass this at present without any other observation; as also
the second part, or the state and condition of the sufferers spoken"of
in my text; only you may hear of them, though briefly, in the application,
(ll.) WHAT IT IS WHICH THE DISCIPLES OF CHRIST SUFFER.

The two former branches (in my propounded method) of this first part
being such as I intend to graft my ensuing discourse upon, give me leave,
though e postliminio [" by a retrograde movement"], to come to a nearer
search into them; and, at the first view, in the former of them, four
remarkable particulars [are] foretold, which the disciples of Christ were
to suffer; namely,
1. Hatred.
2. Separation of them, as not worthy of human society, but most
unworthy to partake of church-communion.
3. Reproach, upon whom they might vomit up all their gall without
the charge and sin of bitterness.*
4. The casting out of their names, as such [as] they would scorn to be
reckoned amongst in their service of God.
1. HATRED.

Hatred.This is the root, the bitter root, of the following bitter


fruits: there would be no separating, no reproaching them, no casting
out of their names, were it not for the hatred [which] they bear unto
them. Now hatred is a displicency at, and aversion from, things or
persons as evil; and nothing doth make men seem more hating and
hateful to one another, as when they act by a contrary principle : for, so
far at least as they have such a principle in them, they judge not, they
affect not, any thing alike; but what one calk " good," the other calk
" evil;" and what this counts evil, the former esteems as good.
And this must needs be acknowledged to be true in the case of the
text. Christ's disciples and the Pharisees, his church and their persecutors, are acted by a contrary principle: in the one is the seed of the
woman, in the other the seed of the serpent; (Gen. iii. 15 ;) and where
these meet, though in the same (Rebekah's) womb, they will strive and
struggle against one another.
Our Saviour assigns this as the true reason why the world hated him,
and should hate his disciples after him,because neither he nor they
were of the world. (John xvii. 14.)
Now this hatred, though its seat be inward, and it be many times
hidden, yet its effects are outward and obvious, none of all the passions
being more active than love and hatred are; and therefore our Saviour no
sooner had spoken of the Pharisees' hating of his disciples, but he presently adds, " They will separate you, and reproach you."
2. REPROACHES.

Because I intend not so much to insist upon them, I shall speak but a
word of the reproaches which Christ's followers must bear from the
* The author subsequently transposes this order, placing reproach before separation.EDIT.

FOR CHRIST'S NAME'S SAKE.


29
" men " in my text. Hatred being in their heart, it is no wonder that
reviling is in their lips; for " out of the abundance of the heart the
mouth speaketh;" (Matt.' xii. 34 ;) and something they must say to justify the persecutions and mischiefs [which] they heap upon others; for
there are none (who have not put off all humanity) but would willingly
have reason and equity on their side.
Thus they taxed our Saviour himself that he was a " wine-bibber, a
friend of publicans and sinners ; " (Luke vii. 34 ;) nay, they would not
crucify him till they had charged him with blasphemy. (Mark xiv. 64.)
Thus they calumniated the apostles for being " filled with new wine,"
for " turning the world upside down," and for destroying the law, &c.
(Acts ii. 13; xvii. 6, 7.)
Neither was it better in the immediately succeeding ages. What did
not the pagan world reproach and upbraid the primitive Christians with ?
What secret and abominable wickedness did they not charge upon their
private meeting together to serve God ? No epidemical disease or public
calamity befell the empire, or any nation in it, but it was attributed presently to some (forged) wickedness of the Christians. And it had been
well if they had suffered from Pagans only: but, alas ! they suffered no
less from brethren, if I may call them brethren ; so that a Heathen could
observe, that " no beasts were so cruel one to another as Christians
were." *
But in this last age of the world we have the dregs of all; and the
Papists act over again upon the Protestants all the outrages which were
ever heaped upon any in the fore-mentioned instances. Their calumnies
against their doctrine, their revilings of their worship, their reproaches
of their persons, not only living, but even dead too, I could fill volumes
withal : " What shall be given unto thee ? or what shall be done unto
thee, thou false tongue ? " (Psalm cxx. 3.)
\
But because they proceed further, so must I. They do not only shoot
\
out their sharp arrows, but discharge their murdering-pieces at us. Nay,
I
their malice is not confined to, or satisfied with, the ruin of the body;
I but, as if it were too mean a sacrifice to their fury, they do what in them
; lies, (and according to their own principle they effect it,) to destroy the
soul too; for " they shall separate you, and cast out your names."
3. SEPARATION.

Which brings me to speak to the other fruits [which] the text mentions of the hatred borne to Christ's disciples and followers, and which
this discourse mainly intends: " They shall separate yon from their company" These latter words are added by the translators to complete, as
they thought, the sense; but it being as clear without them, I shall no
farther take notice of them.
Some make the separation here spoken of to be meant only of a political or civil separation ; and their gloss is, In carcerem out exilium truseri,t '* They shall banish you, or cast you into prison;" as if- the
imprisoning or banishing of them, or at least declining to trade or converse with them, were all that was intended here. This must be acknowledged an evil and a mischief, which they that obey the commandments
AMMIANCS MARCKLLUWS.
f LUCAS BROOENSIS in locum.

30

SERMON VIII.

PROTESTANTS SEPARATED

of God, and hold the faith of Jesus, hare met with, and which was foreseen by St. John, that they who would not receive the mark or name
of the beast, should not buy nor sell. (Rev. xiii. 16, 17.)
9
But the word here used, , " They shall separate, ' hath a
further import,* and implies a separation from'their synagogues and
public worship; and is the same with, <*) woij<rnv,
" They shall cast you out of their synagogues," mentioned by St. John;
(John xvi. 2;) which I the rather incline to think to be the meaning of
this place, because also in the ancient canons the same word, ),
[" Let him be separated,"] is so often repeated to this purpose ; that is,
when they would by their censure suspend any from church-communion; and then they who were thus censured, were afterwards called
abstenti, denoting their being "held off from" church-fellowship; and
the censure itself came at length to be called, "the lesser excommunication."
4. CASTING OUT OF THEIR NAMES.

But our evangelist seems to explain this best by what he adds, " They
shall cast out your names;" as it is said of the blind man, who so constantly professed Christ, that " they cast him out." (John ix. 34.) And
it is to be observed that , or " They shall cast out," here in
the prediction, is ^ there, or " They did cast him out," in the
fulfilling of it, the same word being made use of by either evangelist.
As for " casting out their names," it refers to a known custom amongst
the Jews, of keeping an exact account of all the names of those who
descended from them. Not only their tribes and families, but every individual person was enrolled, as by evident places in scripture could be
readily made to appear. Now to have their names cast out, or cut off
from this catalogue, was to be accounted no longer for Jews, or amongst
the then people or church of God; but to be reputed thenceforth as
uncircumcised, or as one of the Gentiles; that is, out of the pale of the
church, and out of the bond of the covenant with God. We might
illustrate this from a custom which they had amongst the Romans too :
when any were, for their misdemeanours, to be disfranchised, the censor
expunged, blotted out, or cut off their names out of the city-rolls; and
they might not after that enjoy their city-privileges, neither were they
thenceforth to be accounted as citizens.
The sum that this amounts unto is, that they who would embrace and
hold fast the faith delivered by our Saviour, should be so far from meeting with that love and respect which they ought to be entertained withal,
that they should, on the contrary, be separated and excommunicated,
put out and accursed; and that by them who shall take upon them to be
the governors of the church.
That this was fulfilled in the first breaking forth of the gospel, and in
the very dawning of that day, we have evident testimony in scripture to
prove it by; but having in part formerly mentioned it, I shall now only
refer you to it.
This was certainly a very great engine, by which men were not only
kept off from attending unto the means of their conversion, and caused
to shut their eyes against the light that did shine so powerfully round
* BEZA in locum.

FOR CHRIST'S NAME'S BAKU.


31
about them; but in case it had broken in at any time unawares upon
them, it was a more cogent argument to keep them from owning and
cherishing of it: for, as St. John observes, though "many believed on
him," yet " because of the Pharisees/' who swayed most in their sanhedrim, "they did not confess him, lest they should be put out" of their
church : (John xii. 42:) and for this very reason, if Nicodemus will come
to Jesus, it shall be only " by night." (John in. 2.)
Now it is a known rule, that scriptura propheticA tapive impletur,
" one and the same prophecy may respect divers ages, and be fulfilled in
divers times;" the same prediction being frequently mentioned in scripture
with an, rXijf ), " That it might be fulfilled," upon divers occasions. But I must not now divert to instances.
It is evident that this prediction intimated here in my text is no more
to be restrained to the apostles themselves, or the church at that time, or
immediately after, than any other foretelling of suffering persecution in
this world is to be, or than any promise of assistance and deliverance
whatsoever.
It hath been realized indeed with a witness in our and in our
forefathers' days. The church of Rome, who pretend to be the only
church of God, and spouse of Christ, hath separated us from them, and
hath cast out our names; so that this day these words are fulfilled,
" They shall separate you, they shall cast out your names."
(ill.) THE CAUSE OF THE SUFFERING OF CHRIST'S DISCIPLES.

But by reason that as it is not the punishment, but the cause, which
makes a martyr; so it is not the suffering barely of these things which
speaks any to be the true disciples of Christ. Let us therefore inquire
into the causes assigned by our Saviour in my text for which his disciples
shall be thus dealt with. And here we meet,
1. THE PRETENDED CAUSE.

First. With a pretended cause."' They shall cast out your name a
evil:' they shall fasten, as much as in them lies, all manner of calumnies
upon you; and report of you, not as indeed you are, but as they who
hate you would have you thought to be. They will pretend that their
separating of yon, and not conversing, especially in the worship of God,
with you, is not what they would willingly have done, but what they
were necessitated unto by you, who, as they allege, have broached new
doctrines, and withal receded from ancient customs," &c.
That this is true in either instance is too apparent: the Pharisees
charged the apostles, and the church of Rome do charge the Protestants,
with whatsoever they think likely to make them odious.
Some of them doubtless do this out of a kind of integrity of their
hearts, separating, excommunicating, nay, killing of them, as a deserved
punishment for the evil they conceive in them, or to have been committed by them. This proceeds out of that blindness and ignorance
which is so common unto all in the things of God; but especially as it
is further contracted or increased by them, or inflicted by God upon
them, for their not embracing truth in the love of it, or " holding it in
unrighteousness." (Bom. i. 18, 24.) These may be thought indeed to

32

SERMON VIII.

PROTESTANTS SEPARATED

have believed lies, and that they were persuaded that " they did God
good service " in thns despitefully using those that did ' worship him
in spirit and in truth/' as is intimated in a parallel place. (John xvi. 2;
iv. 24.)
But as to others, the supposed evil in the matter that Christ's followers
are charged with, is but a pretended cause of their being so evilly dealt
withal; not only, as we shall see hereafter, in that they did not deserve
it, but because also that they who so severely inflict these censures are,
at least many of them, not so zealous against any opinion or practice
whatsoever as it is evil, that is, as it is against the manifest truth or
revealed will of God, or as it is dishonourable to God or destructive to
the souls of men; for if they did set' themselves against any thing as
evil indeed, they would set themselves to oppose all evil; and in .that
proportion too in which it is evil; a guatenus ad omne, tyc. He does not
truly hate one sin, who does not hate all sins; as he hath no aversion
from one toad or viper, as a toad or viper, who can take another up into
his hands or bosom. Hatred is, as the philosopher says, ,
" against all of a kind/' or against none of that kind. So that I cannot
think that the Pharisees who were so notoriously guilty of rapine and
extortion, and could swallow widows' houses, should strain at the
imagined falsity of the apostles' doctrine, or the surmised corruption in
the gospel-worship ; (Matt, xxiii. 14 j) there being especially such fair
footsteps for either in those very writings which they acknowledged the
rule of both. Neither can I believe that the church of Borne, who can
license, without any regret or scruple, stews and whore-houses, and can
dispense with rebellion and incest, and what not ?that these should be
the men who are truly zealous for the truths and worship of God, as such;
or that they should set themselves so much against the doctrine which the
Protestants profess, or against the way of worshipping of God which they
use, because they are false or impious; for then they would be against aU
impiety, especially amongst themselves. But the true cause of the aversion of the generality of them from our opinions and practices is,
because they agree not with their interests and lusts, and are not consistent with their profit and grandeur. Or, if you will, our Saviour
here assigns the real cause; namely, it is "for the Son of man's
sake."
2. THE REAL CAUSE FOR WHICH THEY SUFFER.

This is that which is at the bottom of all,it it for Christ's sake, for
their respect unto him and his institutions, his truths and ordinances,
that his disciples suffer. Would they not so much consider what he
hath enjoined and commanded, but follow their pretended guides with
blind obedience, they should be, as when the " strong man armed kept
the house/' all "in peace." (Luke xi. 21.)
In a matter so obvious, I will not enlarge to discourse concerning
this description of our blessed Saviour here used, " Son of man." It is
known to be one of the names or titles which he was pleased to denote
or describe himself by; who, though he was " God blessed for ever,"
(Bom. ix. 5,) vouchsafed to take upon him our nature, and to become
man for us j thus condescending to Us both in the name and thing, that

FOR CHRIST'S NAME'S SAKE.


33
we might know that it was he in whom that prophecy was fulfilled,
Unto us a child is horn, unto us a Sou is given," &c. (Isai. ix. 6.)
And by this means he did in the highest manner recommend himself and
truths, his will and worship, unto us. It is for his sake, that is, for
their love and[ faithfulness, their respect and obedience, unto him, that
they who believe truly in him in all ages do suffer. Would hut the
apostles have forborne to preach in his name; would they have
observed the ancient but antiquated rites of the Jewish church, they
might long enough have kept in amongst them, and should not have
been persecuted by them. So, would the Protestants not regard the
mind and will of God, nor the doctrine and institutions of Christ, but
let the church of Borne add or take away at its pleasure, they should not
have been, nor now need they be, " cast out" by them.
This is that which I shall more strictly confine myself unto, though
all along I have intended to lay a foundation with such materials as
might suit the intended structure.
The church of Borne charge the Protestants with schism, as rending
and dividing themselves from the true church, which, as they tell us,
they themselves only are.
I shall pass by all the other reproaches they lade us with, though
very heinous and innumerable; it being a common matter with them, as
with the Pagan persecutors of old, to put the sincere professors of the
truths of God into beasts' skins, (Heb. xi. 37,) allowing them to have
scarcely a human shape, that any who would, might the more eagerly bait
and worry them to death.
But as for their imputation of schism unto us, we may well aver, that
of all men they have least reason to charge us with it, upon divers
accounts, but especially because they themselves have put us from them :
they have separated us, and cast out our names; and to this day these
words in my text are verified concerning us. And is it not hard to be
accused for going from them, who put us away, and cast us from them
by force ? But they serve us as they did the Waldenses, whom they
plundered, robbed, and stripped of all they had, and then, by way of
derision and contempt, called them pauperes Lugdunenees, " the poor
. men of Lyons," about which city those famous professors of the truth
were formerly most numerous.
I suppose that the matter of fact cannot be doubted of; and that
none will question whether the Protestants have been or are thus dealt
withal by the church of Borne; for I might bring a whole cloud of
witnesses to prove it. All the martyrs who have suffered any ways
under them are, in their ordinary course of proceedings, "cast out"
and excommunicated by that church, before they are delivered over to
the civil magistrate to be condemned and executed; and such as they
cannot get into their hands, or where, by the favour of laws, or tenderness of princes, the Inquisition cannot obtain, the council of Trent
anathematizes and curses howsoever. And the bull De Ccend Domini
goes farther; for in that the pope not only excommunicates all who, in
the way which they call heresy, worship the God of their fathers; (Acts
xxiv. 14;) but he accurses all them too who do any ways favour them,
though it be but by giving civil respect or a necessary alms unto them :

34

SERMON VIII.

PROTESTANTS SEPARATED

so extensive is their charity. Little reason hare we then to expect that


which they so much boast ofgood worksfrom them.
To pass by their exquisite torments, and more than barbarous cruelties, exercised upon the bodies of Christians, (whilst they willingly suffer
Jews in many places to dwell quietly amongst them,) so directly contrary to the so-much-gloried-in primitive church, who could not endure
those bishops who persuaded the emperor to put heretics to death ; and,
to be sure, vastly differing from the mind and spirit of the meek Jesus,
who would not at the instance of his disciples destroy the truly both
heretical and schismatical Samaritans by fire, though otherwise too he
was inhumanly treated by them. (Luke ix. 54.)
There may seem something to be pleaded for their church-censures, as
if they were but the cutting off gangrenated and dead members, for the
better preserving of the rest of the body ; and as if they did this, too, in
obedience to that apostolical precept of " delivering such unto Satan,"
and so putting away evil from amongst them. (1 Cor. v. 5, 13.) But
what is this to their interdicting of whole kingdoms, in which there
cannot be supposed fewer thousands (and they full out as innocent as
any in Nineveh) not knowing their right hand from their left ? (Jonah
iv. 11.) By which interdicts, according to their own authors,* all
divine offices and service of what kind soever were forbidden throughout
the whole interdicted territory. None might preach, or pray, or administer the sacraments amongst them whilst the interdict lasted; the
whole region being by it " put out," as they termed it, " of the communion of the church ;" and all that died therein during that space, how
long soever, believed by them damned for ever. This, not to mention
its effects in other places, lasted in England, as Matthew Paris records,
in king John's time, six years and a half; in which space it is thought
there died in this land above six hundred thousand men, women, and
children. And must all these necessarily eternally perish, because that
the king and pope were at variance with one another? with which
matter the poor commons had little to do, neither could they intermeddle without rebelling against their sovereign.
And what does the casting out of the incestuous person, or the
holding of an obstinate sinner as a heathen or publican, make for the
secluding [of] so many millions of Protestants from their church, and
[the] putting of them by that means (at least, as they surmise) into a
state of inevitable perdition ? especially whenas the Protestants with one
consent do " believe all things which are written in the law and in the
prophets;" which St. Paul thought a sufficient apology for himself,
when he could not receive the traditions of the elders. (Act xxiv. 14.)
They believe no less all that the apostles and evangelists have declared ;
they willingly embrace the three ancient creeds, accounted by the
primitive church sufficient tests of approved Christianity ; they desire to
live in all good conscience toward God and men, and to give to every
one their due in the place into which God hath put them.
Neither can we reasonably be charged with obstinacy, being very
desirous to be informed better in any thing in which, through mistake,
as men, we might have erred. We pray to God daily that he would
* EMANUBI. SA, Aphorismi, in verb Intexdictunu

FOR CHRIST'S NAME'S SAKE.


35
enlighten us, and give us to see the marvellous things in his word. We
desire to he thankful unto men, whom God is pleased at any time to
make instrumental for our further information in any of his truths, or
our duties. Now it is obstinacy only which is the dead-flesh of heresy
or schism, and makes that gangrene incurable, and the part affected with
it to be sawn off, and contentedly parted withal.
But yet for all this we are not sceptics, neither. We know whom and
what we believe; (2 Tim. i. 12 ;) and we resolve, by the grace of God, to
continue in it. And if they call our constancy " obstinacy," may they
call it so still, rather than that we should depart from it. We should
be loath to pin our faith upon any man's sleeve, be he pope, or who he
will. If St. Paul himself, " or an angel from heaven, preach any other
gospel unto us than that which we have received," he is and must be
" accursed;" (Gal. i. 8;) a sufficient caveat, one would think, against
swallowing at all adventures whatsoever may be recommended to us upon
the bare topic of authority, and not inquiring into the merit of the
cause, the nature of the thing propounded, whether right or wrong, true
or false. Henceforth an Ipse dixit, " Such an one said so," or, " Such
a pope defined it thus," will be but a pitiful excuse at the day of judgment for any fake way. I must forbear touching more upon this string
at present, being willing to join issue about our being parted from the
church of Rome, from the cause assigned in my text, namely, " the Son
of man's sake."
Which words I shall consider with a more particular relation to the
several matters in controversy betwixt us and them; and it may be
reasonably hoped, that if we have Christ's cause and honour on our side
in those very things for which they separate us, and cast out our names,
we may be reckoned still amongst his disciples; and the church of
Rome, as well as the Jewish church, may justly be reputed amongst the
persecutors here foretold of.
And this we may deduce from the following scheme.
I. It is for the truths of Christ, the doctrine owned, preached, and
recommended by him, that they thus deal with us.
II. It is for the purity of hie worship, because we would serve God
according to his own will, and not according to their will-worship, that
they thus abhor us.
III. It is for hie authority* sake, because we dare not take the
government from off his shoulders, (Isai. ix. 6,) nor pay that respect to
any frail man which is only due unto him who is " God blessed for
evermore," (Rom. ix. 5,)or, if you will, it is because we dare not
worship the beast,that they serve us thus.
To sum up all in one: it is for the vindication of Christ in all his
offices that we endure these indignities at their hands.
I. THE PROTESTANTS ARE SEPARATED FOR CHRIST'S TRUTHS* SAKE.

I. The difference between us and the church of Rome is most important


in matters of faith.It is indeed such, and so great, that we willingly
acknowledge, as they separate us for not being of their mind, so we are
most willing not only to be parted, but to part, from them, for their not
being of God's mind; for "what fellowship hath righteousness with,

36

SERMON VIII.

PROTESTANTS SEPARATED

unrighteousness ? and what communion hath light with darkness ? and


what concord hath Christ with Belial ? " (2 Cor. vi. 14, 15.)
It is true, on our part, that we would not for every mis-persuasion in
the things of religion part with any one's communion. As every man
hath a soul of his own, so he cannot but, through common frailty,
different measures and means of knowledge, have conceits and opinions
different from others about almost any subject. And though every
truth is worth the embracing, yet betwixt truths themselves there is as
great a difference as there is between farthings and guineas; which,
though they be both coins, yet are of a very disproportioned value.
There are, by the confession of all, some fundamental truths ; and by
consequence there must be some fundamental errors. It is a metaphorical epithet, taken from buildings: for as buildings cannot stand if
the foundation be removed or taken away, so the church, which is called
** the house of God," cannot stand, neither, if it be removed from those
saving truths upon which, as upon a rock, Christ hath founded it.
(1 Tim. iii. 15.) And therefore the apostle, who so earnestly blames
the judging and condemning [of] one another in lesser matters, yet
would have us to " reject" Such a heretic, " after the first and second
admonition,1' who holds any thing contrary unto these. (Titus iii. 10.)
Now we cannot be justly charged by the church of Borne with any
positive error that can so much as strike at the foundation: nay, she
believes what we believe concerning God,one in essence, three in
persons; she acknowledges with us the person, natures, suffering,
resurrection, and ascension of Christ, and aft the other articles of the
Creed. She charges us only with negatives, because we cannot admit all
such doctrines as she injuriously obtrudes upon us as matter of faith.
This is indeed the apple of contention betwixt us ; and because we dare
not allow and approve of every dictate of the pope, or definition of the
now Roman church, as an oracle of God, we stand accursed by them.*
To point at some few instances instead of many.
1. CONCERNING THE SCRIPTURE.

Do we believe that the scriptures are a rule for life and manners ? So
do they. But what they give with the one hand, they take away with
the other*, in that they make traditions, and the determinations of their I
church, necessary to be received with the same reverence that scripture is '
to be received withal. So that scripture, which in word they dare not
deny to be the rule, in deed they make it nothing lees; defaming it what
they can, as short, imperfect, and obscure; nay, forbidding the reading
or having of it in a vulgar tongue, where they may. Whereas we may well
aver, that no art or science whatsoever was so fully and plainly taught by
any book in the whole world, as our Christian-calling, and the true art of
living and dying in the faith of Christ and in the favour of God, are taught
us in his word; the , or things in it that are " hard to be understood," (2 Peter iii. 16,) being matters of less import to the welfare of
our souls. As for those truths whereby life and immortality is brought
to light, there need not so much glosses and commentaries to understand
them by, as to bring a humble and teachable mind unto them.
* BISHOP HALL'S "Peace-maker."

FOR CHRIST'S NAME'S SAKE.

37

2. CONCERNING THE MEDIATORSHIP OF CHRIST.


We believe that our Saviour Christ is the Mediator betwixt God and
man; they say that they believe the same too. And because scripture is
so express concerning it, they dare not deny but that he is the only
Mediator: for the apostle says as well that there is but " one Mediator,"
as he says that there is but " one God " and Jesus, these two indissolvably
together. (1 Tim. ii. 5.) And yet for all this, the church of Borne can
give away Christ's Mediator's place with a nice distinction at one blow,
assigning new advocates unto us as often as they please to canonize any.
And lest it should be too much for our blessed Saviour to be our Mediator
by his redemption, (which for good manners in the known distinction
they leave unto him,) they have set up another propitiatory sacrifice
beside that at his passion, which their priests do offer every day for the
living and for the dead. Nay, they will not let his blood purify us from
our sins j (Rev. i. 5;) but have found out a purgatory, in which our
souls must be purged by their own sufferings after, death.
3. CONCERNING GRACE.

We say, with the apostle, that we "are saved by grace;" (Eph. ii. 8;)
which the Papists will not deny in downright terms; but they will add
something to it, which shall make this grace to be no grace before that
they have done; either interposing the prevision of our good works
without grace in the purpose of God before the world began, or some
good disposition in us, exciting God to bestow his grace upon us; which
grace being well improved by us, meriteth no less than glory at his hands
for us. Whosoever lists to search this to the quick, will find, that there
was never a prouder opinion held by any of the children of men than this
is. Hence flow not their satisfactory works only, by which they pay
sufficiently unto God whatsoever is owing unto his justice by them; but
they hold also works of super-erogation, whereby they deserve more than
they need for themselves, or know well what to do with; and therefore
they put it into the treasury of the church, for the avail of those who by
money and Masses can take it out. The Pharisee was modest who said,
in the height of his boasting, "Lord, I thank thee:" (Luke xviii. 11:)
if any of them would speak this opinion out, he would say, " Lord, thou
mayest thank me."
THESE TRUTHS ARE FUNDAMENTAL.

I will pass by multitudes of instances of the like nature, and will


content myself only with these, as being such as I judged most material,
and such as respect the very foundation; and therefore their errors concerning them must of necessity be of very bad consequence. For,
1. Scripture is the foundation of the doctrine of alvation.And the
church is said in this respect to be " built upon the foundation of the
prophets and apostles;" (Eph. ii. 20;) that is, the church is built upon
the doctrine which was delivered by the apostles and prophets; a good
parallel to understand that so-much-controverted saying of our Saviour
by, " Upon this rock I will build my church," to be meant of Christ's
building his church upon the doctrine, and not upon the person or successors, of St. Peter. (Matt. xvi. 18.)

38

SERMON VIII.

PROTESTANTS SEPARATED

2. Our Saviour Christ is the foundation of our salvation itself.In


that he purchased it by his death, and prepares and preserves it by his
life; in which respect the apostle tells us, that none " can lay any other
foundation than that which is laid, which is Jesus Christ." (1 Cor. iii. 11.)
3. Grace is the foundation' of the application of this salvation.In
that all the benefits which Christ hath purchased for us, and all the works
which answerably thereunto he works by his Spirit within us, are all
founded upon grace, upon which only they depend, the hearts of believers
being hence said to be " established by grace." (Heb. xiii. 9.)
Now if they undermine or take away these foundation-truths from us,
let them take all. It is howsoever observable, that the Protestants'
opinions in these cases must needs be safe; for surely neither the word of
God, nor the Son of God, nor the grace of God, can be reasonably challenged with any insufficiency, that they should need the additions and
inventions of men to make them successful, in that especially which they
are chosen and appointed unto by God. If God thought his word to be
sufficient to enlighten us, his Son to redeem and intercede for us, his
grace sufficient to sanctify and keep us unto salvation, we are content
with his choice and allotment, and do not envy others who pretend to
have more: but it is to be feared that they who grasp at more, do lose all.
And we would rather have our names cast out by them for not adding to
the word of God, than that for our additions unto it God should "add unto
us the plagues that are written in it." (Rev. xxii. 18.)
Neither may we be so much taken with the truths which in these and
other particulars the church of Rome do retain, as that for their sake we
should swallow the errors which they mix with those verities; and that,
rather than to be separated from their communion, we might subscribe
or assent to all the other articles that are proposed by them. That were
to " do evil that good might come" of it. (Rom. iii. 8.) Besides, this
retaining of some truths does stand them in good stead to put off many
errors the better by. Few could vend defective wares, if they did not
show some that were true-made together with them. We know that false
or counterfeit money will hardly go off alone; neither is poison ordinarily
taken singly, or by itself, but mixed with wholesome food; and by that
means it deceives the sooner, and spreads the farther.
Were there then nothing but this,that we must believe all that is
determined, or that shall be determined, by the church of Rome, (for they
have lately made, and may still make, new articles of faith,) or else we
must be accursed by them,we are rather to undergo all their separations
and excommunications, than to assent to untruths, or seem to believe
lies. Whosoever they be that propose anything to be believed by us,
we may justly expect that they should prove one of these two things
unto us; either,
TWO THINGS NECESSARY TO BE PROVED BEFORE WE CAN BELIEVE
AUGHT THAT IS PROPOSED.

1. That the article proposed by them to be believed is part of " the


faith once delivered unto the saints ;" (Jude 3 ;) or,
2. That there may be now a new faith.

FOR CHRIST'S NAME'S SAKE.

39

1. THAT IT WAS ONCE DELIVERED TO THE SAINTS.


The former of these, as to the points in controversy, they will never be
able to prove; and that makes them speak so slightly of scripture,
because they know it is not for their turn. Besides, if that we must
contend for the faith that was then delivered, we must contend against
the traditions, and all the superadded definitions, of their church, so far
at least as they are contrary unto it, and reduce all again to the old test
of " the law and the testimony;" (Isai. viii. 20;) which we would gladly
do, but that they dare not abide by, but call out to the fathers and
councils, though in vain, for help.
2. OR THAT WE MAY HAVE A NEW FAITH.

As for the latter, namely, the making of a new faith.Whosoever makes


a new faith, must make a new hope for us too; and from them that
propound another way unto us, we may expect another heaven for us;
for God's heaven must be attained in God's way. Tet this new faith was
attempted to be made and propounded by some of them; witness the
evangelium (sternum [" eternal gospel"] which the friars made and the pope
favoured. In which new gospel they affirmed that the gospel of Christ
was not the gospel of the kingdom, and that the Old and New Testament
had lost their force, or should soon lose it: the time they set is now
expired above four hundred years since.
But this device not succeeding, they have since been more reserved
and cunning: not downright and all at once, but indirectly and by
degrees, endeavouring to bring us to this their purpose ; on the one hand
decrying scripture and revealed truths as much as they can, and on the
other hand magnifying as much those things whose truth and goodness
(if they have any) are only derived from their church's recommendation.
One passage of Cardinal Hosius must not be forgotten who affirmed,
that were it not for the church's authority interposed in the case, scripture were no better than JSsop's Fables. " 0 my soul, come not thou
into their secret; and unto their assembly, mine honour, be not thou
united." (Gen. xlix. 6.)
II. WE ARE SEPARATED FOR CHRIST'S INSTITUTED WORSHIP'S SAKE.

II. The difference between the Protestant and now Roman church is as
considerable about religious worship. They separate tw> and cast out our
names, because we desire to keep to the parity and simplicity of worship, 90 often commanded by God, and so highly recommended by Christ;
(John iv. 24;) and they on the other side do odd in matter of divine
worship according to the inventions of their own hearts, and the humours
of every fanciful pope.
Now this we are the more careful about, because that they who worship
any thing beside the true God, or who worship him any other way than
according to his own appointment, are, in the second commandment,
declared by God to be haters of him; that is, in a more eminent manner
than any other sinners whosoever. We find also will-worship to be such
a leaven, as that (where it is joined with otherwise right and well-directed
devotion) it leavens the whole lump, and makes the whole but one con-

40

SERMON VHI.

PROTESTANTS SEPARATED

tinned provocation, in God's account. Those that swear by the Lord and
by Malcham, are esteemed as if they had not sworn by God at all, but by
Malcham only. (Zeph. i. 5.) As wicked as Ahaz is recorded to be, he is
not charged for not retaining the altar of the Lord; but for bringing
another altar from Damascus, and placing of it by God's altar at the
temple of Jerusalem. (2 Kings xvi. 1016.)
One would think that washing of hands, and the wearing of broad
phylacteries, were matters so indifferent, as that they could not be displeasing unto God, especially when commanded by the church, and recommended too by tradition; yet our Saviour assures us, (though they thought
to please God the better by them,) [that] it made all the rest of the
Pharisees' worship but vain and unacceptable. (Matt. xv. 9.)
Worship is indeed the marriage-duty which the church of God is to pay
unto none but unto Hun who is married unto her; (Jer. iii. 14;) and
God hath declared himself to be " a jealous God," and that he will not
permit any creature to partake that marriage-rite together with him.
(Exod. xx. 5.) Hence it is that idolatry is so often called "adultery,"
and a "going a-whoring from God." (Bzek. xxiii. 30.) And in this,
amongst other things, to be sure they agree,that as amongst men for
every fault, though heinous ones too, there cannot be a separation between
man and wife, but for adultery there may; so God is pleased not to give
a bill of divorce to any church or people for any sin so much as for
idolatry. When once they become overspread with that sin, then it is
that God says unto them, " Lo-ammi, Ye are not my people." (Hosea i. 9.)
If we must then either be bidden by the church of Rome to depart
from her for not worshipping what she pleases, and as she lists, or that God
should depart from us, by the withdrawing of his word and Spirit from us,
and bid us to depart from him, because we did not worship him according
to his prescribed will, but preferred man's will before his will, it is easy to
determine which we should most dread, and labour to avoid. Nay, let
them again and again bid us to depart from them here, that God may
not bid us to depart from him hereafter. Their censure of excommunication is lighter than the small dust in the balance, if compared with
his sentence of condemnation.
I know that this harlot, with the adulterous woman in the Proverbs,
(xxx. 20,) '* wipeth her mouth, and saith, have done no wickedness."
Yet I shall take it for granted, that if she gives and requires religious or
Divine worship to be given to any creature, she is guilty of idolatry, or
else there is no such thing as idolatry in the world: this being confessedly the worst kind of false worship,* and that for which God gave
the Heathens over unto such " strong delusions " and " vile affections."
(Rom. i. 25, 26 ; 2 These, ii. 11.)
I shall not insist upon the particulars of Divine worship; which is
either internal, the worship of the heart; or external, the worship of the
body. Faith and hope are the homage which the heart pays unto God:
it believes in him, as true and faithful, and ho pesin him, as good and
gracious, in the highest degree. Adoration and service are the tribute
which the body owes unto God. Now I could easily evince, that the
church of Rome gives any or all of these to creatures; for whilst they
AQUINAS, Secttnda Sfcundce, qvuest. xclv. art. 3.

FOR CHRIST'S NAME'S BAKE.


41
pray to saints, whether real or imaginary ones, they must hope and
believe in them ; for " how can they call upon them in whom they have not
believed ? " (Bom. x. 14.) And whilst they prostrate themselves before
their very images, whilst they build altars and churches and keep festivals or observe days unto them, they give them whatsoever the outward
man is able to perform to God himself. Yet all this worship they think
that, calling of it by another name, (,) they can justify.
Not to insist upon that which hath been so often proved by others,
that the words and are promiscuously used ; and that if
there be any difference, imports the more servile offices of the
two. Alas! the common people break the cobweb-thread of such nice
distinctions, which they are not able to skill of, and, as some amongst
themselves have feared, fall into downright idolatry.
NOT DARING TO GIVE DIVINE WORSHIP.

But itself, or that worship which they acknowledge to be


divine, and of the highest kind which can be given to God himself, yet,
1. TO THE CROSS.
1. They give it to the cross, as Aquinas and Bonaventure, who are
sainted amongst them, and a many others, do affirm.*And Aquinas
proves that the cross may be adored with divine adoration, because they
put the hope of their salvation in it; and to that purpose he cites a hymn
of that church, wherein it calls the cross its only hope. Not to speak
of crosses as they are painted or carved, unto which also they give the
same honour; though it is more than probable that, as they are usually
made, they do not so much as resemble the cross upon which Christ
suffered. But granting that the true cross upon which Christ suffered may
be worshipped, (which yet we abhor to grant,) may they not be mistaken
in the wood of that cross ? It is certain [that] there is more wood worshipped for the wood of the cross than Simon of Gyrene (or their giantlike saint, Christopher) could ever bear. And in such a case, when they
worship a piece of ordinary wood, and perhaps without its due figure to
enhance it, themselves must grant that they are idolaters. But supposing that they be not mistaken, it is a wonder that they should have
such a veneration for the cross, and spears, and nails by which Christ
suffered, whilst that all Christians have the other instruments of hia
suffering (as Judas and Pilate are) deservedly in so great an execration.
2. TO THE HOST.
2. They adore the host, that is, the consecrated bread in the sacrament of the Lord's sapper; and that with a divine worship, the very
same which they would give to God or Christ himself.And the council
of Trent do accurse all that think this ought not to be done, and that
the sacrament ought not thus to be worshipped.f It is strange, what
they say, that a priest should make his Maker; but it is stranger yet,
that as soon as he is made by him, he should fall down immediately and
* AQUINAS, Pars Tertia, quasst. xxv. art- 4; BONA VENTURA in Tertiam Sentent. diet,
ix. quseet. ir.
t Coneil, Trident, sets. xiu. cap. 6.

42

SERMON VIII.

PROTESTANTS SEPARATED

worship the workmanship of his own hands: which made Averroes


say, that he never saw so foolish a sect of religion as the Christians were,
who with their teeth devoured the God [which] they had adored. So
that, to excuse themselves from being idolaters, the best plea [which]
they do use proves them worse than cannibals : for these devour but men
like themselves; but Papists, if we believe this their excuse, do devour
the flesh of the Son of God.
It is not my intention to speak unto that monstrous and truly senseless opinion of transubstantiation; but supposing of it to be true, yet,
the church of Borne holding the intention of the minister to be necessary
toward the efficacy of every sacrament,* (and by consequence that unless
the priest, whilst he speaks those five transubstantiating words, Hoc enim
est corpus meum, [" For this is my body,"] do intend by them to change
the bread into the body of Christ, &c., that then there is no change
wrought by them,) what a miserable danger of idolatry must all the
people be in, in the mean while ! They certainly cannot tell the mind of
the priest; and if he be not intent, as too often they are not, upon that
business, all that worship that host must be most gross idolaters, were all
the opinions of their leaders granted them to be true.
3. TO THE VIRGIN MARY.

3. The hist instance that I will give of their idolatry shall be in their
worshipping of the Virgin Mary.They call this worship which they
give unto her and they make it a middle sort betwixt the
other two formerly mentioned. But they might call it, if that they
pleased, for they say unto her and attribute unto her more
than unto Christ himself. Nay, they petition her to command her Son
by her motherly authority ; little considering that she herself called him
" God her Saviour/' though according to the flesh he was her Son.
(Luke i. 47.)
Now though this, and much more which might be said, do very plainly
prove that their worship hath got the plague-spot of idolatry upon it,
and therefore that it is by no means to be meddled withal: yet they are
so devoted unto it, as that they have commanded all such passages to be
left out in the editions of the fathers which speak for adoration as due
or to be given only unto God.f Nay, the very second commandment hath
not escaped them; but they have put it out of the number of the
commandments, that they of their communion might not be self-condemned when they reflect upon it.
I know that some amongst them do sew other fig-leaves together to
hide this their nakedness, but in vain ; for how can there be a subaltern
or subordinate religious worship, unless there be a subordinate deity too ?
There are, and ought to be, degrees of civil respects, which are given
diversely unto men, according to the various degrees of worth or
authority in the objects unto whom they are paid; but the honour or
worship of God, and whatsoever is due unto him as God, can no more be
shared by the creature, than his infinite essence and majesty from which
it flows. Neither will it serve their turn, that they say they do not
worship his image with the same mind and affection wherewith they
* Condi. Trident, eess. vii.
t /A* E*purgatorius, Madrlti, anno 1612.

FOR CHRIST'S NAME'S SAKE.


43
worship himself; no more than if an adulteress should plead, that though
she prostitutes her body unto others, yet she does it not with the same
degree of affection wherewith she embraces her husband only. Gregory
de Valentia makes the hardest shift of them all to excuse this sin, by
saying, that there is a lawful as well as an unlawful idolatry.* And
acknowledging that they do use the former, we shall take his confession
that they are idolaters ; but neither he nor any other can ever prove such
a contradiction in adjecto [" in the adjunct"] as a lawful idolatry. Well
may they hold concupiscence to be no sin, who hold any idolatry to be
lawful.
We can meet with no such distinctions, nor ground for them, neither,
in all the word of God; but this we find there, that there is no " agreement betwixt the temple of God and idols;" (2 Cor. vi. 16, 17 ;) and
that where idolatry is, we are bidden to depart, and to be separate,
whether we might be retained or no. Whatsoever then we do or suffer
in this cause, it is " for the Son of man's sake;" who himself taught us
to answer all objections, and to repel all temptations unto this sin, by
alleging,' " Thou shalt worship the Lord thy God, and him only shalt
thou serve;" (Matt. iv. 10 ;) and by his beloved disciple hath bidden us
to "keep ourselves from idols." (1 John v. 21.)
in. IT is FOR CHRIST'S SOVEREIGNTY'S SAKE THAT WE ARE
SEPARATED.

III. It is for Christ's authority and sovereignty's sake that we are


separated, and hone our name cast out, by the church of Rome.Would
we but magnify their usurped power, we might swear, curse, and
blaspheme, commit whoredom and incest, and what not ? and yet be
accounted true sons of their church. Had St. Paul but cried up their
great Diana, the Ephesians had not been offended with him, had he been
otherwise as vicious as he was virtuous, or as profane as he was holy.
We are willing for to " obey them that have the rule over us in the
Lord;" (Heb. xiii. 7, 17 ;) but still so as that we may keep and maintain
our fealty entire unto him who is over all. We are ready to submit to
governors under him in church and state; but we must remember that
we and they too are under him. The legislative and sovereign power is
incommunicably in Christ, and cannot be parted withal by him. Who
should give laws to bind our inward man, but he that can search and try
it, (Rev. ii. 23,) and can take cognizance of the performance or breach
of his law by it, and can punish or reward as he finds cause ?
Neither does the infallibility which the church of Borne assumes less
derogate from the honour which is due unto Christ, it being a jewel of
his crown.' I shall not inquire where the now Roman church do make
the subject of this infallibility; (for they are not agreed upon it amongst
themselves ;) whether it resides in the pope, or in a general council; or,
if the pope be infallible, whether he be so in matters of faith, or in matters of right only. We deny either to one or to all of them.
Fallibility cannot be removed out of the mind, no more than mortality
from the body, of any. ' They go aeguis passibus [" with equal steps "],
and are both fixed to that state which all men are born in; and they
Libra ii. De Idololatrid, cap. 7.

44

SERMON VIII.

PROTESTANTS SEPARATED

cannot put either of them off, no more than humanity itself. Nay,
could there be an universal, or truly oecumenical, council, (which there
never was since the apostles' times,) yet every member of that council
being but fallible, the council itself could not be infallible. Not to
mention any particulars which might be instanced in, which, though
determined by councils and popes, yet are antiquated, and rejected by
the Papists themselves.
It is obvious that one pope hath frequently contradicted another, and
one council hath thwarted the other 5 and surely they were not on both
sides in the right. How much safer is it to obey God's beloved Son,
who " being the express image" of the Father, (Heb. i. 3,) is truth
itself, and whom we are bidden for to hear! it being the character of a
true sheep of Christ's fold, that he will " hear his voice," and not '* the
voice of strangers." (John x. 3, 5.)
In obedience then unto Christ it is that we dare not thus become
servants unto men. Though we may go and come, we may not believe
and disbelieve, as they please. Nay, we cannot do it if that we would;
for the will hath no such power over the understanding, as to make it
think or believe what it lists to be true or false. The will can set the
understanding upon acting on what object it pleases; but it cannot make
the understanding concerning any object think what it pleaseth; its
power over it being only quoad exercitium [" as to its exercise "], and not
quoad speciftcationem ["as to the specification of the result"].
Now this makes the government of the Romish church to be the most
insupportable tyranny that the world hath ever known. Other tyrants
have been content with their domination over their vassals' bodies and
estates; nothing will satisfy these but to domineer over the souls of men
too; and we meet with the souls of men reckoned amongst their merchandise. (Eev. xviii. 13.) And well may they so be; for the greatest
traffic amongst them is for men's souls.
And whereas God declares that he gives us his commandments "for
our good always," (Deut. vi. 24,) though he hath an indisputable and
uncontrollable right over us, yet he commands us nothing barely that he
might exercise his domination and absolute power that belongs unto him;
but all his institutions and appointments are such as in their own nature
would be advantageous to us, were they not enjoined by him; there being
nothing that accomplishes and perfects man more than holiness and the
image of God, which his injunctions, in every instance, do tend only to
promote.
But, alas! what are men the better for multitudes of observations
enjoined amongst the Romanists? They themselves cannot say that
there is any goodness in them, but only what they derive from the authority that enjoins them. And if that authority should forbid them, or
command other things contrary unto, or at least diverse from them, they
would then be reputed of another nature by such who contend so eagerly
for them. Though we have reason to believe that they " call good evil,
and evil good;" (Isai. v. 20;) yet that they can make 'evil to be good,
or good to be evil, is incredible unto us.
Yet these pitiful little things, which they can make for good or bad at
their pleasure, they are more earnest in, than for all the great things in

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FOB CHRIST'S NAME'S SAKE,.


45
the law. Transgressions against the law of God written in our -very
hearts and natures, and transcribed thence into our Bibles, meet with
little or no censure amongst them; but to doubt of any of their church's
definitions, or to disobey any of her commands, in those things which
never came into God's heart to enjoin, is, amongst them, a most unpardonable sin. So that, as men have been observed to love their books,
being the issue of their brain and studies, more than their children,
the fruit of their bodies, these men dote upon their own inventions
and imaginations more than upon any thing, though by God himself
recommended unto them.
And, as it ordinarily happens, the misery of the people is attended by
the iniquity of their leaders: for is this to become " all things unto all
men," to make their flock become whatsoever they please unto them?
(1 Cor. iz. 22.) Is this to exercise their power, according to their commission, " for edification ?" (2 Cor. x. 8:) Does it not impeach the
wisdom of God, and the faithfulness of Christ, to make more things
necessary to be believed and practised than were commanded us in the
word, or told unto us by the Son of God ? Is it not against the rule of
charity, that bond of perfection, to lay such heavy yokes upon others, as
they would not have, Were they dissenters, imposed upon themselves ?
Does it not occasion dissimulation and hypocrisy in <, men, (and there is
sin enough every where,) to require of those in communion with them to
affirm or deny, to practise or forbear, in the things of God, every thing
according to the humour of their present rulers, and especially upon such
severe penalties 1 Formerly whosoever " confessed with their mouth the
Lord Jesus, and believed in their hearts that God had raised him from
the dead, might be saved." (Bom. x. 9.) And though this was somewhat enlarged in the Creed, commonly called " the Apostles' Creed," what
is that to so many volumes of decrees and councils, the late ones especially of their own contriving, which the church of Borne enforces a
cubmission unto ?
St. Paul, who had "the care of all the churches" upon him, (2 Cor.
xi. 28,) (especially he had " the gospel of the unetrcumeision committed
unto him," so that it is a wonder the popes have not claimed to be hie
successors; it is more for their purpose than to be St. Peter's, whose line
was amongst them of "the circumcision," Gal. ii, 7, 8)this blessed
Paul, having undoubted apostolic authority, would not prescribe to the
church of Borne whether all should observe a day or no, or whether they
should all eat flesh or no, though no pretensions of uniformity would be
wanting on the one side or on the other,, (Bom, xiv. 36.) Nay, he
was so far from imposing any unnecessary burden, that he commands his
Galatians to " stand fast in their liberty." (Gal. v. 1.) Were there more
of his spirit in the world, we might hare less show but more substance in
religion.
It is a sorry comfort that is left us, that, notwithstanding the church's
commands, we may think the things commended us as indifferent in
themselves as we will, provided we do but observe them on the account
of their church's injunction. For whilst we are pinched and perplexed
with fears of the unlawfulness of their additions, we are apt the more to
suspect that church to be but a step-mother unto us, who will cast us

46

8KBMON VIII.

PROTESTANTS SEPARATED

out of her care and family for each things which she, thinking to be
indifferent, might without prejudice relax her commands concerning
them; but we, thinking that our Father hath determined or commanded
otherwise, cannot yield her our obedience in them. Is not this (aa much
as lies in that church) to "destroy them for whom Christ died ?" (Bom.
xiv. 15.) And to be sure it is far from endeavouring (which yet is her
duty) "by all means to save some." (1 Cor. ix. 22.)
It is our unspeakable comfort in the mean while, that he whom we
serve, and who is our Prince and Saviour, hath a goodness toward us
answerable to his power over us: the one without the other would but
speak us as miserable as now we may be happy. Christ in all his commands did not consider only the TO Qwrpeires, but the TO avfycovivov he
did not enjoin us all which, " as God," he might have done; but he
commanded us such things only which we, "aa men," could bear, and
might be benefited by.
As for the power which the pope assumes unto himself, to dispense
with the laws of God, it is far above whatsoever our blessed Redeemer
assumed, who professed that he came not " to destroy the law, but to
fulfil it." (Matt. . 17.) But thus the pope fulfils what was prophesied
concerning him, that he should " oppose and exalt himself above all that
is called God." (2 These, ii. 4.)
Yet this opinion of the pope's or church's authority, though somewhat
diversified, is such a darling opinion amongst them, that could we believe
and practise all that their church propounds or commands at present,
unless we will become avdeuperoi *, such "voluntary slaves" as to
let our ears be bored, and henceforth never to question their dictates, nor
disobey their future commands, it would not avail us toward any communion with them: for, saitb. Bellarmine,* "whosoever will not be fed by
Peter, that is, learn of him and his successors, the popes, as judges and
determiners, what he is to take for matter of faith, and what is the sense
of the scripture, is none of Christ's sheep." And the very form of their
church (which makes it Antichristian as much as any thing) consists in
this manner of government. This is the centre of unity; from the pope,
as ordinary pastor of the universal church, as from the head, all life and
motion is conveyed unto every individual member.
But suppose this authority or power to be more diffused, and to be
subjected not in the pope alone, but with his consistory or council; yet
we cannot think that they will ever yield aught unto us, had we truth or
right never so much on our side: for whilst they hold their church to be
infallible, and that she cannot decree amiss in any matters of faith or
practice, we can never rationally hope for any redress. For so long as
they maintain their church's infallibility, they will not alter nor rescind
any one thing, were it to save the whole world; for if they do, their
church's infallibility is gone for ever; and it is by that craft that they
have their wealth.
This, then, being the case between us and the church of Borne, that
she hath separated us, and cast out our names, not for any opinion or
practice that she can charge us with contrary to the word of God, or the
duty of Christians, but rather for keeping the commandments of God,
Zte Ferbo Dei, lib. ill. cap. v. wet. 4.

FOR CHRIST'S NAME'S ARE.


47
and the faith of Jesus, we may " rejoice and be exceeding glad," as we
are hidden, that we are thus reviled and persecuted for the Son of man's
sake; for not only our " reward shall be great in heaven," but here on
earth too. (Matt. Y. 11, 12.) For, as our Saviour found the blind man
after he had been cast out for confessing of him, and imparted unto him
a more full knowledge concerning himself; (John ix. 35 ;) so Christ hath
found the Protestant churches, and afforded them his presence and care,
communicating his light and love unto them. And nothing is more to be
bewailed than that they have not been answerable unto such mercy toward
them. We may truly say, that God hath turned their curse into a blessing
unto us: that brutum fulmen, their " thunderbolt" of excommunication,
hath not hurt one hair of our heads, much less hath it entered into our
souls. For, as Thomas de Curselis in the Council of Basil did well observe,
" though Christ says,' Whatsoever thou shalt bind on earth shall be bound
in heaven;' he doth not say, 'Whatsoever thou shalt affirm to be bound
shall be so.' " * And as the excommunication of the Jewish sanhedrim,
denounced against Christ's disciples, brought them so murh nearer unto
their Lord and Master, and aliened the Jews themselves, removing them
so much farther from the kingdom of heaven; so do all unjust censures
unite us to the apostles, &c., by this conformity with and participation of
their sufferings.
HOW OUT OF THE CHURCH THERE 18 NO SALVATION.

As for what the church of Borne doth so frequently triumph in, and
thinks to scare us with, namely, that " out. of the church there is no
salvation," it is to be considered,
1. This to be true indeed of the catholic church.Taking it not as
they do, for all them, and only them, that are under the pastorship of the
pope, but for all the real and living members of Christ; for they only are
truly his body, that are enlivened by his Spirit. Thus the apostle joins
them together: "There is one body and one Spirit;" (Eph. iv. 4;)
and elsewhere he says, that unless the Spirit of Christ be in you, you are
none of his. (Bom. viii. 9.) As every member of the body [is], and only
the members of that body are, acted by the same soul; so is it in the
mystical body of Christ too. And it is the concern of all to obtain the
Spirit of Christ, and to live the life of Christ, without which they cannot
obtain salvation by Christ, who is " the Saviour only of his body."
2. We acknowledge that it is every one' duty to join* himself unto, and
not causelessly to depart from, a visible church that pfofesseth the faith
and keepeth the institution of Ghrist.Every one ought to inquire
where it is that this great Shepherd "feedeth, and maketh his flock to
rest;" (Canticles i. 7;) and every needless departing from such a church
does endanger salvation, in that it makes a man truly guilty of schism,
which is a great sin against charity, so highly recommended unto us; as
also in that such an one withdraws himself from those societies and
meetings unto which Christ hath promised his presence, and God bestows
his blessing. (Matt, xviii. 20.)
3. But where this cannot be obtained, or is not sinfully neglected or
refused, one may be saved without being joined to any visible church
DR. HAMMOND, " Of Schism."

48

SERMON VIII.

PROTESTANTS SEPARATED

whatsoever.If a Pagan, or a Jew, that is imprisoned in a country


where the Christian religion is not professed, (being, by reading or
conference, through the goodness of God, brought to the knowledge of
the truth, and to profess it, living answerably unto it,) though he should
die before that he could come to enjoy church-communion, we have no
reason to doubt of his salvation; our Saviour having told us, that whosoever believeth in him hath eternal life. (John vi. 40.)
WHAT WE THINK CONCERNING THE CHURCH OF ROME.

But more particularly as to " the church of Rome: " (for so we call
them that, professing to hold the Christian faith, are united in subjection and obedience unto that see, and do acknowledge the pope their
universal pastor:) when we call them " a church," we mean no more
than that they are a society or company of men who make profession
that they are Christians. Thus the Laodiceans are called " a church,"
(Rev. in. 14,) though they were "wretched, and miserable, and poor,
and blind, and naked," and we do not read of a sound part amongst
them. (Verse 17.) Thus God himself calls the ten tribes his people,
after their defection, by reason of circumcision, which they yet retained,
and their being the offspring of Jacob. (Hosea iv. 6.) In this sense,
soundness of faith is no more essential to a church, than health is to a
man. And as a man that hath the plague or leprosy is still a man,
though to be shunned; so they may be thus a church, though by all
means to be forsaken. But as they themselves take a church for " a
company of true believers joined together in communion," so they are
no church, their faith being far from the faith of our Lord Jesus
Christ.
THEIR SUCCESSION BROKEN.

As for the succession [which] they so much stand upon, and a lawful
ministry, only to be found amongst them: no church in the Christian
world hath ever had so many interruptions, sufficient to destroy, according to their own principles, the lawfulness of their ministry. How
many schisms have there been in that church! one of which alone lasted
about fifty years; in which space there was not one person in all their
communion but was excommunicated by one pope or other, the right
pope being ever he that had most force or fraud; not to mention the
simony and heresy which some of them were so notoriously guilty of.
And any of these are sufficient to break the chain of succession amongst
them : for I hope that they will not allow an excommunicated person to
have a power of ordination.
But beside this, they who are ordained by any amongst them, not
being ordained to the work of a minister, to preach, or feed the flock of
Christ, or to serve him in the holy things of his own institution, but to
"sacrifice the body of Christ for the living and for the dead,"how
can they be gospel-ministers? This certainly is not a gospel-ministration, nor hath so much as a show of it; but it is a repetition rather
of the Jews' cruelty.
But, to prevent further objections and mistakes, we grant,

FOR CHRIST'S NAME'S SAKE.

49

TWO THINGS GRANTED TO THEM.

1. That the church of Rome was a very famous church, whose "faith
was spoken of throughout the whole world" (Rom. i. 8.)(Thus the
seven churches of Asia, at least some of them, were eminent and praiseworthy.) But they can challenge no privilege from what they have
been; lest the Jews themselves come in with their pretensions too, who
were once the only church and people of God. There is no greater
stench than that which comes from a human body when the soul is once
withdrawn ; nor is there any thing more abominable, in God's account,
than that church or society (call it what you will) from whom the Spirit
of truth, who formerly did inform and enliven it, is departed.
2. We grant that the church of Rome had precedence before all other
churches.But I would not he mistaken; it hath had precedence before
them, but for very many centuries no superiority over them; and this
precedence which they had, was only because Rome was the imperial
city, and seat of the empire. And it is most likely that for this cause
the epistle to the Romans was put before all the other epistles; the
place in which that church was gathered, and the persons probably of
which it did consist, being more eminent and conspicuous than others.
But when Constantinople came to be the seat of the emperor, and made
and called New Rome, it contested for that very precedency. And to
this purpose it is remarkable that the patriarchates and diocesses into
which the church-government was then divided did answer to the partitions and divisions under the civil governors in that empire : which did
make indeed the ladder for the bishop of Rome to climb unto this
height by.

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WHAT THEY FARTHER PRETEND UNTO.

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As for their pretensions to the pope's universal pastorship, and superiority over all churches : they had need to produce an authentic patent
for it, what they have already shown making nothing for their purpose.
But I shall wave any farther discourse upon that subject, because it is
out of my sphere at present; as also although we should grant the
church of Rome all her pretensions, &c., yet upon supposition,
WHICH HOWSOEVER WILL NOT SERVE HER TURN.

First. That she is corrupted in her doctrine and worship ; and,


Secondly. That she excludes and anathematises all that do not join in
those corruptions with her; (both which particulars have been proved;)
we may satisfy ourselves in being parted from them, and answer all that
they can say, with these two conclusions:
FOR TWO REASONS.

CONCLUSION . God never did require of us to join with any person


or church in their sins; much less that we should sin in order to the
obtaining of salvation at his hands.God's rule is, that we should not
" do evil that good may come of it." (Rom. in. 8.) And were the
communion with their church never so useful, yet if it cannot be had
without sinning, it must not be had at all. If the terms or conditions

50

SERMON VIII.

PROTESTANTS SEPARATED

of communion with them have any thing of sin in them, they had as
good tell us that we should fly in the air, or count the sands on the
sea-shore; and in case we did not, that then they would not receive us
into their communion, or that, being in, they would cast us out. For
such things as are morally impossible, (as an assent to any error, or a
consent to any false worship, must needs be,) are as unreasonably
required of us, as any thing that is naturally impossible could ever be.
And if on this account there be a rent from them, the fault is in them
that require such things at our hands; as, being contrary to the mind
and will of God, cannot be done by us. We, being innocent, nay,
commendable in the forbearing of them, (as the innocent person is in
the case of a divorce,) must needs be free.
CONCLUS. ii. It is sometimes necessary to forsake a visible church.
Nay, more: it may be necessary to believe and act directly contrary to
the authority of the present church.Thus the Jews were bound to
believe our Saviour for to be the Messias, and to hear and obey him in
all things ; though they were forbidden so to do by the high priests and
rulers, who, we know, determined concerning Christ that he was a
seducer and a blasphemer. Yet what would not the church of Rome
give to have so clear and full a testimony for her definitive power in all
controversies, as that Jewish church had derived unto it from God
himself? (Deut. xvii. 8, 9.)
But God never parted with his sovereignty which he hath over all
men; and where his mind and will is evident, that must be a law
paramount unto us, though it should be never so much gainsayed by any
other. All other superiors are subordinate unto him, who is the only
Lord in chief; nay, " King of kings, and Lord of lords." (Rev. xix.
16.) And as those soldiers do but their duty, who, out of a sense of
their sworn allegiance to their prince, will not join with their commander in the betraying of a fort or town; so if we dare not betray the
truths of God nor the souls of men unto the will of any whomsoever, we
doubt not but that God does approve of our fidelity unto him, and will
say unto us at the last, "Well done, good and faithful servants.'*
(Matt. xxv. 21.)
And thus I have gone through some of those many things wbich we
have to plead for our separated condition from the church of Rome,
whom we have so long, so undeservedly, suffered under. But though
they have nothing for us but execrations and curses, fire and faggot, yet
let us return our bitterest lamentations over them, and heartiest prayers
for them. It is a lamentation, and shall be for a lamentation, that so
many millions of precious souls are walking in paths which lead to " the
chambers of death." (Prov. vii. 27.) that we could pluck them as
"brands " out of "everlasting burnings!" (Zech. iii. 2; Tsai. xxxiii. 14.)
One means only I would caution againstj namely, our becoming theirs
in hope to make them ours. I might observe how God hath blasted all
such endeavours; and that they have more strengthened their hands and
weakened ours, than all the weapons or arguments that ever were used
by them: and, above all, God hath expressly commanded us to " come
out of her," and not to " partake of her sins." (Rev. xviii. 4.) But
if, by our careful and faithful instructing, our meek, charitable, and holy

FOR CHRIST'S NAME'S SAKE.


51
living, we can gain any of them, we " shall hide a multitude of sins,"
and our " labour shall not be in vain in the Lord." (James v. 20;
1 Cor. xv. 58.)
APPLICATION.

In the mean time, if we should suffer still by them for well-doing, the
text affords us considerations enough to sweeten such a suffering condition unto us.
THREE CONSOLATORY INFERENCES.

1. In that it is but from men."When men shall hate you." Now


we know [that] there is a nil ultra, an "utmost" that men can do: it
is but to the body, and it is but in this world. (Matt. x. 28.)
2. It it "for the Son of man's eake" that we thus tuffer.And if he
had required greater matters of us, would we not have done them ? I
am sure that he hath deserved them at our hands. Besides, these do
turn for a testimony unto us of the truth of his doctrine, whose words
we find so exactly fulfilled amongst us unto this day; not to speak of
the consolation which shall abound "by Christ" in all them in whom
' the sufferings of Christ do abound." (2 Cor. i. 5.)
3. Christ hath pronounced such suferers blessed." Blessed are ye."
(1.) It is Christ's judgment on our case and condition.And he, we
may truly say then, sees not as man sees. What blessedness in 'the
opinion of men can there be to be hated, separated, reproached? &c.
But,
(2.) It is not a bare opinion (though his could not be erroneous) that
we are blessed, but it is Christ's elective sentence.His dicere isfacere :
Christ doth "make" them blessed whom he "pronounces" to be so;
and he can make a blessed persecution. If he bless, who can curse ?
(Num. xxiii. 8.) Or if they do, he can turn their cursings into blessings. Well may we then conclude with the prayer of the Psalmist:
" Lord, let them curse, but bless thou." (Psalm ck. 28.)

52

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

SERMON IX. (XXV.)


BY THE EEV. SAMUEL LEE, A.M.
SOMETIME FELLOW OF WADHAM COLLEGE, OXFORD.
THE LORD JESUS, WHO IS THE ONLY FOUNDATION OF HIS CHUKCH, IS THE
SERVER OF ITS DURATION, IN SOME MEASURE, VISIBLY THROUGHOUT ALL
AGES.

THE VISIBILITY OF THE TRUE CHURCH.

And I say also unto thee, That thou art Peter, and upon this rock I will
build my church ; and the gates of hell shall not prevail against it.
Matthew xvi. 18.
OUR blessed Lord, being within the territories of Ceesarea Fhilippi,
(near Lebanon and the fountains of Jordan, where Philip, the tetrarch
of Iturcea and Trachonitis, had his royal seat or throne,) was pleased to
put two questions to his disciples t
1 . Whom did men commonly suppose him to be ?
2. Whom more especially did they judge and acknowledge him ?
To this demand Peter, " in the name of the rest," * (for our Lord
propounded the question to them all,) replies, and confesses him to be the
true Messiah, the Son of the living God.
Upon this glorious confession, our Lord and Saviour,
1 . Pronounces a heavenly blessing to Peter ; (verse 17;)
2. Acquaints him and the rest present, that upon Himself, whom he had
confessed to be the Son of the living God, not only Peter, but his whole
church, should be firmly built. (Verse 18.)
3. He makes a promise, to him and the rest, of ministerial power ;
(verse 19 ;) which he performed unto all, when he breathed on them the
Holy Ghost. (John xx. 22, 23.)
In the eighteenth verse, beside the preface, "And I say also unto
thee," we have three principal parts :
1. Encomium Petri, or "a laudatory testimony, bestowed upon Peter,"
and, in him, upon all of whom he had demanded answer : " Thou art
Peter," &c. In which our Lord does not now first give him that name :
for that was done before, in John i. 42 ; where our Lord told him, that
thenceforth he should " be called Cephas or Peter, which is by interpretation, A stone ; " as God of old had declared concerning the name of
Abraham and Israel ; (Gen. xvii. 5 : xxxii. 28 ;) and as Elizabeth, about
the name of her son John. (Luke i. 60.) In this denomination of Peter,
there is a manifest allusion to the following words, by an elegant paronomasia or vrupoKr^psKoaris ' f " Thou art Peter ; whom I have formerly
Peirus e persona omnium apostolorum, Sic HIERONYMUS in lac, torn. ix. p. 30.
f GLASSII Rhet. tract, ii. cap. 2. " An elegant play upon words, or significant allusion."
EDIT.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

53

called by the name of a *toney to note thy being built upon that Foundation-stone, that Bock of ages, whom the Father hath hud in Zion."
2. A declaration of our Lord concerning hie church: which he compares to a house, palace, or city. Wherein observe,
(1.) The foundation of this building: "' On this rock,' representing
Him whom thou hast confessed."
(2.) The architect: " I will build."
(3.) The edifice: " My church." Not any particular church, exclusive to others; but the whole church catholic. This text assigns no
diploma or privilege to the church of Jerusalem, Antioch, Constantinople,
Carthage, or ancient Borne, or any other particular church, otherwise
than as parts and parcels of the whole church; or as there may have
been found in them such as by lively faith and sound doctrine were built
upon Christ, the only true and living Bock, the sure and precious Foundation of his church. As to the timing of the verb, " I will build;"
that no way excludes the ancient fathers before our Lord's incarnation,
who " all died in faith," and without whom we are not made perfect;
(Heb. xi. 13, 40;) but notes the continuation of this divine work in
building up the church, till the top-stone be hud, in the end of the
world, with acclamations of grace. It presignifies the enlargement of
the church among the Gentiles by the ministerial edification of the
apostles; according to that famous prophecy in Zachary of the hitter
times, when " they that are far off shall come and build in the temple of
the Lord;" (Zech. vi. 12, 15 ;) consonant to the tenor of the whole
New Testament.
3. The perennity or perpetuity of the church: our Lord adds a promise as strong as the foundation itself; for "the mouth of the Lord
hath spoken it;"that his church shall be monumentum are perenniu,
,
more durable than heaven and earth ; for they " shall pass away with a
\
great noise, and the elements shall melt with fervent heat, the earth also
\
and the works that are therein shall be burned up." (2 Peter iii. 10.)
^
The foundations of the earthly mountains may be set on fire: (Deut.
'
xxxii. 22;) JStna, Vesuvius, and Hecla may vomit out their burning
\. bowels; the channels of the sea may appear, and the inmost caverns of
the world be discovered; (2 Sam. xxii. 16;) nay, " the foundations of
heaven may be moved and shake," and its pillars tremble, when God is
wroth : (verse 8 :) but the church of God shall persist and endure against
all assaults, against all oppositions imaginable. For it is Hie church,
against tokorp, all created power is but weakness, their machinations and
contrivements a thousand times more frail than the most delicate and
tender web of a spider. (Isai. lix. 5.) The waves that foam against this
rock, dash themselves in piece; and (as the prophet elegantly) they are
" cut off as the foam upon the water;" (Hosea x. 7;) as bubbles
(puffed up with swelling pride and animosity against the church) suddenly
subside, and shrink into the bosom of their primitive water. " The gates
of hell shall never prevail against it." The glorious building of the
church,assaulted it may be and shall be; but prevailed upon, or
demolished, never. Like Mount Zion, she shall never be moved: nay,
she " cannot" be moved ; (Psalm cxxv. 1 ;) for the Highest himself
hath established her:" (Psalm Ixxxvii. 5 :) there is her inward stability:

54

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

and as to the repelling of all external force and fury, " as the mountains are round about Jerusalem, so the Lord is round about his people
from henceforth even for ever." (Psalm czxv. 2.) The church shall never
be extirpated out of the world. The rain may descend, the floods rush,
and the winds roar, and beat upon this house; but it stands inviolable
against all weathers and storms: for it is founded upon the Bock.
(Matt. vii. 25.) Enemies may fret awhile, fume and boil in the brine of
their own anger, and, like bodies molested with sharp and corrosive
humours, become self-tormenters; at last are emacerated, wasted, and
dissolved. It is wisdom itself [that], having " hewn out her seven pillars
hath built this house," (Prov. ix. 1,) truly deserving the honourable
rame of St. Sophia, (more than that magnificent structure at Constantinople,) the temple of " sacred wisdom."
The farther explication of the words may be referred to the handling
of this position, or main point, deducible out of the bowels of this text:
OBSERVATION.

That the Lord Jesus Christ, the eternal Son of the living God, is the
only Foundation of his church, and the Preserver of its duration in some
measure visibly throughout all ages.
Wherein three things are to be discussed, in such a method as a textual
sermon may admit:
I. We are to treat of the church of Christ; what it is, and whereof it
consists.
II. Of the foundation of the church ; that it is Christ, and Christ
only.
III. Of the duration and continuance of the church upon this glorious
and strong foundation, in some state of visibility through all ages;
though sometimes it may appear more conspicuous, and sometimes less.
As the sun may be sometimes eclipsed, and that totally, to some pkces in
the terrestrial globe; though in itself never extinguished, nor its radiant
beams wholly withdrawn from all parts of the hemisphere at the precise
time of the complete interposure of the moon's body: sometimes he may
be mantled in a sable cloud, and that for many days together : sometimes
he may have driven his chariot to visit our antipodes: sometimes his
visible diameter is larger, and sometimes lesser: sometimes he warms our
zenith, and sometimes comforts the antarctic pole. Neither is the queen
of the night a less fit resemblance, being much more variable in her
phases and appearances. Such hath been the fate of the church of
God: now direfully eclipsed by bloody persecutions, then shining out
the more illustriously ; now clouded with thick veils of error and heresy,
then vigorously conquering by the bright rays of truth; now dim and
dusky by the thick fogs and mists of superstitious ceremonies, then more
beautiful and orient in her naked simplicity and apostolical lustre, being
" clothed with the sun and a crown of twelve stars upon her head."
(Rev. xii. 1.)
I. As to the first: What the church of Christ is.We find it here
compared to a house, to a stately palace or prince's mansion, or castle of
defence, built upon an impregnable rock. Nay, it is " the house of the
living God," (I Tim. iii. 15,) typed by that ancient sumptuous temple

SERMON IX.

THE VISIBILITY OF THE TROK CHURC.

55

of Solomon. (I Kings vi. 1 ; Isai. ii. 2; Mieah iv. 1.) Sometimes it is


resembled to a city, to the city of David, founded and built upon the
renowned mountain of Zion; (Psalm xlvi. 4 ; xlviii. 1 ; Ixxxvii. 3 ; Eev.
xxi. 2 ;) which shadows forth both its duration and visibility. But the
metaphor, as a veil or a glass, being laid aside; as, under the notion of a
quick rock, we contemplate the only-begotten Son of the living God; so,
by the regular and well-polished materials of the super-imposed building,
we are to understand the " lively stones" mentioned in Peter, which,
coming to him by faith, are " built up into a spiritual house." (I Peter
ii. 5.) Such as compose the structure of the church, are the adopted
children of God: the learned of the Reformed churches have a little
varied in expressions, but agree in the substance:that the church of
God is a company of holy persons, chosen of God from eternity in Christ
unto eternal life. The church consists of men, not of angels; and
therefore must be visible. They are holy ones, not hypocrites or profane
persons, who may sometimes thrust into the communion of the external
visible church. They are such who in God's due time are called out of
the world, by the ministry of the word, and the inward efficacious grace
of his Spirit. Let us sum up these particulars in that declaration which
the church of England hath exhibited to us :
" The true church is an universal congregation or fellowship of God's
faithful and elect people, built upon the foundation of the apostles and
prophets, Jesus Christ himself being the head corner-stone. And it hath
always three notes or marks, whereby it is known: pure and sound doctrine ; the sacraments ministered according to Christ's holy institution 3
and the right use of ecclesiastical discipline" *
Upon the particular branches of this description I must not enlarge;
only acquaint you at present, that 1 shall here treat of some peculiar
points referring to that true real church of Christ whereof our Lord
speaks in this text: such as, being founded upon him by faith, cemented
to him by love, " worships him in spirit and in truth: " (2 These, ii,
13 ; Acts xxvi. 18 ; John iv. 24 :) against which all the powers of darkness shall never prevail; but [which] shall continue successively throughout all ages here upon earth; sometimes shining more clearly, otherwhUes
more obscurely; yet always in some measure visible and discernible by
the marks of true doctrine, worship, and discipline: and at length shall
be wholly translated to eternal communion with Christ their most glorious
Head in the highest heavens.
II. As to the foundation of this church.We assert that Jesus Christ
is the Bock, the solid and only foundation, whereupon it is built: which
may be demonstrated, (I.) NEGATIVELY, or EXCLUSIVELY, as to all
others. (II.) POSITIVELY, as to Christ himself.
(I.) EXCLUSIVELY : No other is or can be admitted for the rock or
foundation of the church. TJ , " On this single individual rock will I build my church." No other can communicate in this
high and supereminent honour.
OBJECTION. But some may say, " Does not the pronoun in the text
relate most properly to the next antecedent, Peter j and not to Christ ?
Is it not more genuine ? "
* " Homilies of the Cliurcli of England," in the second part of the Sermon for Whit-Sunday.

56

SCRMON IX.

VISIBILITY OF THE TRUE CHURCH.

ANSWER i. This grammaticism will not conclude. For,


1. It is commonly otherwise in many other places of scripture; as
Gen. x. 12; John viii. 44; Heb. xii. 17; Acts xix. 5; (?) and particularly, Matt. xxvi. 26. If, in that enunciation, "This is my body,"
" this " should be referred to " bread," the immediate antecedent; then
(as the learned observe) * there is an end of their doctrine of transubstantiation,if they will press such a grammatical nicety upon that, as
upon this, text. But,
2. Though the name of Peter be found nearest in words, yet it is also
observed that 'the person of Christ in most proper sense and relation
stands nighest to the rock upon whom Peter was built; and who had
received that denomination from his confession of the true and living
Eock, the Son of God, " the Christ." (Matt. xvi. 20.)
ANSWER n. But, laying aside that grammatical contest, let us show
that Peter was not, could not be, the rock whereon the church is built.
For, 1. Peter was but a man.Now no mere man can sustain the
wrath of an infinite God, or redeem the church by his blood. The
apostle determines Him to be God, who "hath purchased the church
by his own blood:" (Acts xx. 28:) and the author [of the epistle] to
the Hebrews declares, that the same person who "had by himself
purged our sins, is set down on the right hand of the Majesty on high ; "
(Heb. i. 3 ;) the same to whom the Father speaks, " Thy throne, 0 God,
is for ever and ever ;" (verse 8;) that High Priest who is " entered
within the veil;" (Heb. vi. 19;) that " Son of God who is passed into
the heavens:" (Heb. iv. 14:) "Such an" one "became us, who is
made higher than the heavens; " (Heb. vif. 26 ;) " Christ, the Head of
the church, who is also the Saviour of his body, and gave himself for
it;" (Bph. v. 23, 25;) " who loved us, and washed us from our sins in
his own blood." (Rev. i. 5.)
2. Peter was a frail mortal man.But God had his church, and
that built upon this Rock, before ever Peter was born, and continued [it]
after his death and funeral. God the Father had "laid this foundation,"
iDia * fundamentum fundatum, "this strong foundation," long
before Isaiah's time; (Isai. xxviii. 16;) which the Chaldee paraphrase
glosses thus: "J^pNT "192. Pp]j>0 If^p ^p "The King, the powerful King, the strong and terrible." And Rabbi Solomon expressly:
" The King Messiah; that he may be in Zion a stone of munition and
strength;" as Petrus Galatinusf recites out of him and others of the
rabbins. The prophets of old, as well as the apostles, built upon this foundation. (Eph. ii. 20.) Besides, when Peter came upon the stage, he
goes off again: and when Peter dies, must the church perish ? The
foundation being gone, the building must needs tumble. Neither does
our Lord any where speak of or promise to any successors so great a
privilege,to step into his room, to lie in the foundation, and to be the
supposed Atlas of his church: and were it so, then Peter personal must
be dismissed.
3. Peter was a sinful man.And that by his own confession r
" Depart from me ; for I am a sinful man, 0 Lord: " (Luke v. 8:) and
this was acknowledged after that our Lord had called him by the name of
GLASS Gram. Sacr. lib. iii. tract, ii. can. 10.

t GALATINUS, lib. iii. cap. 21.

SERMON IX.

THB VISIBILITY OF THB TRUB CHURCH.

57

Peter. Nay, more than so; Peter erred in faith about the death and
resurrection of Christ; and our Lord rebuked him sharply, as being
under a temptation of Satan. (Matt. xvi. 22, 23.)
Nay, he thrice
denied our Lord. (Matt. xxvi. 75.) But because some would apply the
promise in the text to a performance after the resurrection, the holy
scripture (as if on purpose to obviate these futilous objections) sets it
down, that even then he did not , not " walk uprightly " in the
gospel; (Gal. ii. 14;) and Paul "withstood him to the face, because he
was to be blamed." (Verse 11.) Shall we then think that the church was
founded upon a sinful man? since "such a high priest becomes" the
church, " who is holy, harmless, undefiled, and separate from sinners ;"
(Heb. vii. 26;) " a Lamb without blemish and without spot." (1 Peter
i. 19.)
4. Peter determines the point himself, and expounds the prophecy in
Isaiah of Christ.And he himself doctrinally lays down Christ for the
true and only Foundation in the Zion of the church; disallowed indeed
by Pharisees and the proud builders of Babel, but approved of God,
(1 Peter ii. 47,) and solemnly preached by Peter at Jerusalem, (Acts
ii. 22, 14,) and unanimously attested by all the apostles, and recognised
for the only true Foundation of the church. (Acts iv. 11, 12.) Will
any, 'then, that so admire and adore Peter for their own ends, yet dare to
gainsay him to the face, and force him into the foundation so flatly
against himself?
5. Peter, as mere Peter, could never victoriously grapple with the
assaults of Satan.He had been finally and fatally foiled, had not Christ
prayed, had not this Bock sustained him. The church must have a
foundation against which all the gates of hell can never prevail, and
which infuses virtue and invincible consistency into the building itself;
as if a quick and living rock should inspire and breathe, into the stones of
a palace fixed upon it, some of those mineral eradiations wherewith itself is
endued, to preserve it from mouldering and turning into dust. The church
must have a vital and quickening foundation; that it may not only
stand against impetuous winds, but be a growing temple, (Eph. ii. 21,)
and " increase with the increase of God." (Col. ii. 19.) The church
hath such potent, subtle, and furious enemies, that she needs strength
from the " mighty God of Jacob, the Shepherd, the Stone of Israel; "
(Gen. xlix. 24;) one that is stronger than that infernal strong man
armed; (Luke xi. 21, 22;) a "Lion of the tribe of Judah," (Rev. v. 5,)
that can tear that lion of hell in pieces.
Since, then, Peter was but a mere man, a frail mortal man, a sinful
man, weak and impotent to resist the powers of darkness, and one that
absolutely rejects any such honour from himself or any other, as abhorring such derogation from the glory of his and our most blessed Saviour;
let us infer that " this rock" in the text can in no wise be meant of
Peter, or any other of the apostles. And that this was the sense of the
ancient church, I might abundantly prove: let it suffice to recite but two
or three testimonies.
CHRYSOSTOM, on this text, " Upon this rock," expounds it, ,
TJJ srurrsi ,' * "On the faith of confession;" that is,
CHK\sos>TOML'S, torn, iv, p. 344. edit. Eton.

58

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH,

" Upon Christ, in whom thou believest, and whom thou hast confessed."
And let Chrysoetom explain himself: Qux ewev, Eiri rep *
em < &, * em vrurnv iawrou, exxAijmav
/*}< * "He said not, Upon Peter; for he did not build his
church upon a man, but upon the faith of himself."
In like manner AMBROSE, or his contemporary, upon the second of the
Epheskus, citing this text: Super istam petram; hoc eat, in hoc catko*licce fidei confessione statuo fideles ad vitam : f " Upon this rock," that
is, " Upon this confession of the catholic faith, do I fix, settle, or build,
believers unto salvation."
But, of all, none more clear than AUSTIN, in his sermons upon
Matthew: Super hanc petram guam confesses es, id est, Super meipsum,
Filium Dei vivi, fye. Super me eedificabo te, non me super te, $.
" Upon this rock whom thou hast confessed ; that is, Upon myself, the
Son of the living God, &c. I will build thee upon me, not me upon
thee." Again, in his one hundred and twenty-fourth treatise on John :
Super hanc petram quatn confessus es, fyc. : petra erat Christus, super
quod fundamentum etiam ipse adificatus est Petrus : " Upon this rock
which thou hast confessed, &c: the rock was Christ, upon which foundation even Peter himself was built." Again, in his tenth treatise upon
the Epistle of John: Super hanc petram, fyc.: super hanc fidem ; super
id quod dictum est, Tu es Christus, Filius Dei mvi, fyc. : \\ " ' Upon
this rock/ &c.: upon this faith: upon that which had been spoken of:"
(that is, by Peter:) " Thou art Christ, the Son of the living God." So
that when Austin or other of the fathers explain " this rock " by " this
faith " or " this confession," we see, they understood it objectively of our
blessed Lord, the Son of God.^f Many ,more might be cited, but I
hasten.
OBJECTION. Some have replied that " though Peter be not the main,
principal, and essential foundation of the church, yet he may be admitted
as a secondary, a vicarian, a ministerial foundation, without detriment to
the honour of Christ."
ANSWER 1. I answer, This secondary foundation is an absurd distinction, and contrary to the very nature of a foundation. Whatever is laid
upon the foundation is a superstructure or part of the building. Yitruvius,
the grand master of Roman architecture, taught his Romanists no such
fond language, when he mentions foundations in three several places ;**
nor Barbarus upon him, nor Palladius. Let us pass, then, from artificial,
to the metaphorical or spiritual, buildings, for whose support scripture
supplies us with no such additions or coagmentations with the main
foundation. If any urge out of St. Paul, that the Ephesians were
"-built upon the foundation of the apostles and prophets;" (Eph.
ii. 20;) it must be understood of a doctrinal foundation, not an essential:
for Christ himself is expressly there termed " the corner-stone," the Aiioj
, " the grand, massy stone, that fills up the whole area, and
CHRYSOSTOMUS i Homil. i. in Pentecost, torn. viii. p. 979.
t AMBROSIUS in
Ephes. ii. p. 1998. edit. Paris. 569.
J AUGUSTINUS inMatth. serm. xiii. torn. x. p. 58,
edit. Bas. 1569.
Idem in Joh. Evany, tract, cxxiv. torn. ix. p. 572.
It Idem
in Epint. Johan. tract, x. torn. x. p, 649.
U So Sixtus II. in Decret. GRATIANI
cane. xxiv. qusest. i. cap. x. col. 1835.
** VITRCVIUS, lib. i. cap. 3, 6 j el lib. iii.
cap. 3.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

59

reaches to all four corners ;" " on whom" solely " att the building,"
rao*, "the whole building," "is fitly framed together." (Verse 21.)
The apostles, indeed, did lay this foundation, andno other; (1 Cor.
iii. 11;) and the Ephesian saints were " built upon this foundation of
the apostles," that is, which the apostles did lay; and so it is called their
foundation architectonic^ [" architecturally "], or by a metonymy. They,
preaching the doctrine of faith in Christ, did lay down for the sole
rock this great and fundamental point, (though rejected of the Jewish
builders,)that " there is none other name given under heaven among
men, whereby we must be saved." (Acts iv. 11, 12.)
2. Again: this their secondary foundation (which, we say, is doctrinal only) must be co-extended to all the apostles and prophets, by the
plumb-line of the same text: and therefore their laying of Peter for the
only foundation, though but secondary, will sink as in the moorish
ground by Tiber, and will prove no single foundation at all; for all the
other apostles are joint-heirs of the same pre-eminence. Holy Paul,
speaking of such a doctrinal foundation, says, that he preached the
gospel where Christ was not named, " lest he should build upon another
man's foundation." (Horn. xv. 20.)
3. Hence it appears, that the preaching of the gospel of Christ is all
the foundation that the apostle pretends, to ; namely, to a doctrinal laying
of Christ, as the true foundation of His church. Paul was but a workman, a labourer, dexterously handling his evangelical instruments; and
Peter was no other. Nay, Paul testifies, that " he laboured abundantly, more than they all," in laying this foundation, and building upon
it; (1 Cor. xv. 10;) for, " So," says he, " we preached, and so ye
believed." (Verses 11, 12.) " No other foundation can any man lay"
he speaks it ^^, " both expressly and exclusively,"
vr*p xsift-evov, preeter quod jactum vel positum est, " No other
beside it." = jtx.s<rov ijjowwv < , " None between us
and Christ," as Chrysostom glosses it; and proceeds: Av yap
ft8<rov, ^ TToXXuftsfla , * " If any thing interpose between us and Christ, though in the least, we perish presently."
4. Again: if Peter had been any such secondary foundation, surely
Paul, who " received the gospel by the revelation of Jesus Christ," (Gal.
i. 12,) would, nay, must, have excepted him from the rest of the apostles, or at least have conjoined him with Christ, and have hud single
Peter next and immediately upon him. But this is Vatican' doctrine, and,
to be found nowhere but in the feigned Acts or Eevelation of Paul
which Gelasius condemned for apocryphal.
To conclude, then: since our blessed Lord and Head of the church
hath declared no vicegerent; being a spiritual King, " the Son of the
living God," who " searches the reins and hearts," (Rev. ii. 23,) and is
omnipresent by his Divinity, and promised to be with his church in all
ages by virtue of his Spirit, (Matt, xxviii. 20,) he needs no viceroy, has
instituted or appointed none: and [since] Peter exercised and performed
no such office; but calls himself <rvp,vf>e<rurepos, (as it is in the Greek,)
" a fellow-presbyter " with " such as feed theflockof Christ:" (1 Peter
v, 1, 2:) since Paul and John make all the apostles equal in preaching
CHBVSOSTOMUS in 1 Cor. tit. torn. iii. p. 297.

60

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

and laying down this foundation,the doctrine of faith in Christ, the


Son of the living God: (Rev. xxi. 14:) let us, then, fairly lay Peter
aside, without any diminution to his apostolical honour, which we greatly
reverence,^and look upon him as " perfectly equal" (part consortio, as
Cyprian (speaks *) with the rest of the holy apostles; and let us with
all adoration and joy behold Him, whose shoe-latchet Peter was not
worthy to loose, as laid by the Father in Zion; and firmly believe in
him as the Son of the living God, whom Peter confessed to be the rock,
and preached him up in the face of the elders of Israel for the only
Foundation of the church. (Acts iv. 10, 11.)
If Peter, then, be not the essential and personal foundation of the
church; (which were blasphemy to assert;) if the secondary foundation
be a nullity; then down fall all the pretended successors of Peter, whether
at Caesarea in Palestine, or Antioch in Syria, or any of the cities of
Pontus and Lesser Asia: much more, their wooden seat at Borne; (as
Baronius shapes it, ad ann. 45. n. 11;) as the furthest, so the weakest,
pretenders to succeed " the apostle of the circumcision." (Gal. ii. 7, 8.)
Nay, although it were granted that he were at Rome, which some learned
men stiffly deny ; though he might suffer at Rome, which others out of
Jerome and Lyra insinuate to be a misinformation, and that he was
crucified by the Jews: these things impair not our cause; since Peter
had no more power than any other of the apostles, and therefore could
transmit no more to his supposed successors. For it is a stated rule in
their own canon-law : Nemo plus juris in alium transfert, quhm sibi competit: f " None can transfer that to another, which he hath not himself." And that other for a successor : Is yui in jus succedit alterius, eo
jure quo ille uti debebit: $ " He that succeeds in another's right, must
content himself with the right of his predecessor."
(II.) POSITIVELY : that Christ, our holy and blessed Redeemer, is the
onfy true and real foundation and rock of the church." Other foundation
can no man lay than that is laid, which is Jesus Christ." (1 Cor. in. 11.)
He is that " elect and precious corner-stone," on which all true builders
do edify the church of God: ( Eph. ii. 20:) " Being rooted and built up
in Him, and stablished in the faith." (Col. ii. 7.) To this the apostle
Peter brings-in his clear evidence: " To whom," as the foundation hud
of God, (Isai. xxviii. 16,) "ye coming, as living stones, are built up a
spiritual house." (1 Peter ii. 4, 5.) Parallel to this of a foundation, is
that other metaphor of a head, taken from fJie natural body; in which
respect Christ is every where declared to be this glorious Head of the
church : He " is the Head of the church, and the Saviour of the body."
(Eph. v. 23.) As the head is strictly conjoined to the living body, so
between Christ and the church there is a sacred and intimate union.
(Rom. xii. 5 ; 1 Cor. xii. 27; Eph. i. 23 ; iv. 15 ; Col. i. 18, 24.) As
the head, by the several conjugations of the nerves, propagated from the
brain and spinal marrow, derives those curious volatile and vital influences,
for the actuating of the several senses and for the rule and government
of the whole body in all its motions; so doth Christ vivify and quicken
CYPRIANUS De Simp. Praslat. p. 103, edit. Bae. 620 ; MARSIUI PATAVINI
Deferaor Pacts, pars ii. cap. 16, p. 198.
f Regula Juris 79, in vi. Decretal, hb. v.
Regula 46.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

61

Ae epiritual senses, instruct, guide, and govern every member of Ms


spiritual body the church. (Col. ii. 19 ; Heb. v. 14.) To confirm this a
little, and pass to the third branch of the text:
1. God the Father "gave Christ to be Head over all to the church,"
and exalted him "far above all principalities, and hath put all things
under his feet." (Eph. i. 21, 22.)God laid him in Zion for a foundation, and no other. (Isai. xxviii. 16.) The church is the "city of God,
and he hath established it for ever." (Psalm xlviii. 8.) It is built upon
"his foundation in the holy mountains, and the Highest himself will
establish her." (Psalm Ixxxvii. 1,5.) The head-stone of the corner fixed
in Zion is of the Lord's doing. (Psalm cxviii. 22, 23.) And as the foundation, so the whole edifice of the church is , " the building
of God." (1 Cor. iii. 9.)
2. Christ in the text builds his church upon no other than himself.
Ewi --, 'On this rock will I build my church." And Christ, being
the Son of God, is more honourable than Moses, because He builds this
house of the church. (Heb. iii. 3.)
3. The Spirit of God fits no other "for a habitation of God" but this
church, built upon this foundation ; (Eph. ii. 22;) he increases no other
with divine and heavenly growth but this. (Col. ii. 19.)
4. Such a foundation must be laid, against which the gates of hell
shall never prevail: but Christ only is such a foundation.Because he
lives, the church lives also. (John xiv. 19.) No mere man can perform
this function. Peter falls not finally, because Christ prays prevalently.
Paul stands stoutly against the buffets of Satan in the sufficiency of
Christ's grace and power. (2 Cor. xii. 9.) And all the saints are
victorious and triumphant and " more than conquerors through Him who
loveth them;" (Rom. viii. 37;) and sing that [*' song of victory "]
in his name,and wave the imperial standard, the flag of triumph, like
\
that of Constantine, Sub hoc vinces,*in the sacred words of Paul:
\
" Thanks be to God, who giveth us the victory through our Lord Jesus
1
Christ." (1 Cor. xv. 57.) Since, then, God the Father hath laid no

other foundation, and Christ builds upon no other, and the Spirit
'^ influences and quickens no other; since no other can support and defend
the church; let us pronounce them blessed whom God hath joined, and
let none dare to impose or conjoin another at their eternal peril. It is
an idol-foundation of their foolish brains: our glorious Lord will not give
his honour to another.
III. We are now in view of the third and last branch of the text:
the duration of the church of Christ, in some state of visibility, throughout all ages; fortified by the promise of Christ, that the gates of hell
shall be successless in their attempts against it.
The church, as it is built on Christ, as far as it coheres and sticks
close to this Foundation, by that virtue communicated to it from the
intimate connexion with and union to Christ, can never be dissolved and
perish; neither can external adverse power demolish it, or secret subtlety
undermine it, so as to render it altogether invisible: and therefore it
must and shall so persist throughout aU ages.
We have here three parts considerable :
" Under this cross shalt thon conquer."EPIT.

62

SERMON IX.

THE VISIBILITY Of THE TRUE CHURCH.

1. The church's opposite*. , "the gates of hell," or "of


death and hell." I shall not dwell upon the niceties of these terms.
Let it suffice that they signify the infernal powers of darkness, and all
that are animated or inspired by them with subtle counsels, and irritated
into cruel machinations and warlike agitations, against the church. Not
only open persecutors, hut cunning heretics, do build the gates of hell,
and discharge their artillery against the city of God. As Origen spake
of Marcion, Basilides, and Valentinns, those ancient heretics,
o>xo^ij<rv,* that "they built several gates [of hell]" in the city of
Babylon; so may we say of Nero, Trajan, and Diocletian, the ancient
persecutors, They mounted their battering-rams, and managed the bellistce
fulminates ; f they shot their enraged arrows against the church of God :_
and their followers have been no less sedulous, though as unsuccessful, to
this very day.
2. The grandia molimina, " their great undertakings."They shall
put forth all their strength and policy; whatever the lion and serpent
can entwine together. What a cunning Julian could contrive, or a fierce
Maximiuus execute, against the church j whatever the wit, malice, and
power of earth and hell could with most inflamed rage either enterprise
or achieve; hath been carried on to the utmost: but all in vain. They
"imagine a vain thing against the Lord and his anointed." (Psalm ii.
1, 2.) The church, like her glorious Head, shall never see corruption,
though all the puissance of the adverse city march into the field against
her. The Egyptian "city of destruction" (to allude to that in Isai.
xix. 18) shall attempt; but all shall prove ineffectual: for the name of
this city is Jehovah-shammah, " The Lord is there." (Ezek. xlviii. 35.)
The church hath been assaulted et arte, " by open force and secret
fraud;" but "no weapon formed against Zion shall" finally "prosper."
(Isai. liv. 17.)
3. The church's duration.She must and shall continue till all the
enemies' arrows are spent, their courage daunted, and their city ruined
and laid in ashes: for the Lord " will miserably destroy those wicked
men." (Matt. xxi. 41, 42.) And our blessed Saviour proves it out of
Psalm cxviii. 22 : For " the stone which the builders refused is become
the head of the corner." " Whosoever shall fall on this stone shall be
broken: but on whomsoever it shall fall, it will grind him to powder."
(Matt. xxi. 44.) This is that" burdensome stone" in Zachary: (Zech.xii. 3:)
this is the stone with seven eyes engraven upon it; (Zech. iii. 9;) the stone
cut out of the mountain, that shall" fill the whole earth." (Dan. ii. 34, 35.)
For the handling [of] this third part of the position,the church's duration in all ages,it is necessary to know this church by those notes and
rexpypia that have appeared as " notable characters" of the true church
in all ages, against which the gates of hell have set their principal
batteries; and thereby to evidence and prove its continual duration and
visibility.
NOTES.
Since, then, the church is built upon Christ, the Rock of ages ; since
Christ is the only Head and Bridegroom of the church, he the only chief
ORIGENES in, Matth. Grtec. et Lat. edit. 1668, p. 277.
hurtful projectiles."EDIT.

t " Engines for hurling

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

63

Shepherd; and since that which makes the intimate union between
Christ and the church is, faith wrought in the hearts of all the true
members by the Spirit of Christ; this may be one note :
NOTE i. That wherever this doctrine of justification by faith in Christ
has been maintained and sincerely defended, THERE hath been visibly the
true church of Christ.And it might be amply evinced, that this heavenly
doctrine hath been conserved in all ages against all the furious assaults of
its enemies.
NOTE ii. Since Jesus Christ, the only Head of the church, is her
glorious Lord, the Son of the living Gods he ought to be uwshipped by
her." He is thy Lord; and worship thou him." (Psalm xlv. 11.) And
this worship must be performed " in spirit and in truth." (John iv. 23.)
But here, because all the three persons in the Divine Essence are one
God, I shall consider this worship as terminated objectively in God
essential. (John v. 23 ; xii. 26.) And since that this most holy and
glorious God abhors idolatry, and worshipping of him by idols, images,
pictures, or any other symbol, to represent him, or by which (as helps
to devotion) to ascend and inflame the heart in worship; this may be
set down as another note of the true church, which keeps the commandments of God in point of worship. (Rev. xiv. 12; mentioned
before, verse 9.) And, indeed, in respect to worshipping of God by
images consists the very essence and formality of the second commandment. The first being de objecto culttis, that God is the true and only
" object of religious worship;" the second is de modo et mediis cultus
[" concerning the mode and means of worship"] ; that God, who is
exceeding jealous of his own glory, detests and abhors to be worshipped
by the intervention of idols, and to present any adoration before them;
though men may excuse it, and profess that God is the ultimate term of
their worship.
But these things I must leave to be more amply insisted upon by such
whose peculiar province it is to handle them more distinctly. But so
far it is necessary here to use and improve them as critical marks and
notes of the true church; the one in point of doctrine, the other in
point of worship. The true church of Christ hath in all times, according to the holy scriptures, borne a testimony to these two grand points;
and I shall endeavour to prove it as to both. There be other points, I
confess, and very material, whereby this truth might be exemplified; but
I chose these as cardinal.
(1.) For the point of justification by faith.
This particular is best worded in scripture-language, to which all
must adhere. Though men's sentiments may vary in the explication,
yet I think it most fit to lay it down in the words of holy Paul, indited
by the Spirit of God:
" That a man is justified by faith without the works of the law : "
(Rom. iii. 28:) they have no ingrediency into our justification before
God. If they had, it were not by grace: " And if by grace, then it is
no more of works." (Rom. xi. 6.) And this work of free grace proceeds on to salvation itself: " For by grace are ye saved through faith ;
and that not of yourselves : it is the gift of God: not of works, lest any
man should boast." (Eph. ii. 8, 9.) " Not by works of righteousness

64

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

which we have done, bat according to his mercy he saved us: being
justified by his grace." (Titus iii. 5, 7.) That which the apostle had
set down privatively before, here he sets it down negatively ; as in that
to the Gaktians : A man is not justified by the works of the law, but
by the faith of Jesus Christ," &c. (Gal. ii. 16.) Now, whereas their
cardinal * and others would have Paul to exclude the works of the
ceremonial law, not the works of the moral law or the gospel; that
cannot stand: for then we should still be justified by works. But the
apostle puts works and faith in a diametrical opposition ; and, after that
he himself was in a regenerate estate, desired to " be found in Christ,
not having bis own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by
faith; " (Phil. iii. 9 ;) and [declares] that though he were " conscious
of nothing by himself, yet herein he was not justified ; " (1 Cor. iv. 4 ;)
yea, that works done with faith, ex rations operumfi " upon the account
of works," do not justify, as the apostle amplifies it in the case of
Abraham; (Bom. iv.;) no, nor faith itself, as a work, but as it apprehends the Lord Jesus Christ. (Rom. iii. 22.) And yet the apostle
charges Titus to "affirm constantly, that they which believe in God
must be careful to maintain good works ; for these things are good and
profitable to men." (Titus iii. 8.) They are necessary to salvation,
though they have not a formal ingrediency into our justification. The
holy apostle professes, that by this faith in the Son of God he did live,
(Gal. ii. 20,) and in this faith he would die ; desiring to be found in no
other at the appearing of Christ. (Phil. iii. 9, &c.) This was the
ancient faith of the primitive apostolical church of Christ, and "the
good old way" of the ancient Roman. On this rock Christ hath built
his church; namely, on himself by faith. This is articulus stantis atque
eadentia ecclesite: % " the grand article, which being maintained, the
church flourishes ; being rejected, she perishes."
I might here, out of every age of the church since our Lord, produce
clear evidences for this doctrine of Paul, dictated by the Spirit of God.
I might show its preservation by the ancient fathers, and how attested
by some of the councils; by whom it may appear in what countries this
apostolical doctrine was taught and embraced:by Hilary in France,
Ambrose in Lombardy, Chrysostom in Syria and Thrace, Jerome in
Palestine, Austin in Africa, Basil in Lesser Asia, and many more. But,
not to swell the discourse too largely, I shall only exhibit two 01 three
testimonies in distant ages,-of Clement, Ambrose or his contemporary,
and Bernard; after whom this truth glittered forth in the confessions of
the Waldenses, in the doctrine of Wickliffe, and shined forth most
gloriously more and more till the great Reformation appeared.
Let us begin with CLEMENT; who was $, &c., "contemporary" with Peter and Paul, as Epiphanius accounts in his discourse of
the heresy of the Carpocratians.|i He, in his first Epistle to the Corinthians, speaks disertly to this point: 8<* Sixetiouju-sfla,
, , <ruvs<reco;, *j eu<reeia$, wv BELLABHINDS Be Justif. lib. 1. cap. 26.
t RIVBTI Cuntrov. tract, iv. quest.
10, p. 266.
t LUTHER.
$ SCULTETI 4nnaks, p. 11.
it KPIPHANU
Panarium, lib. i. torn. ii. p. 107, vol. i. edit. Pet&v. 1622.

SERMON IX.

THB VISIBILITY OW THE TRUE CHURCH.

65

afnUa ev io-ionjTi ? * njf * fo $


* aieevof 6 > ? * f TOWJ
aioevaf Ttov atcovcov. Ajtwjv.* " We are not justified by ourselves, nor
by our wisdom, understanding, piety, or works which we have wrought
in holiness of heart; but by faith, by which God Omnipotent hath justified all from the beginning (of the world) : unto whom be glory for ever
and ever. Amen."
Let AMBROSE succeed, who flourished at Millane [Milan]: or whoever was author of those Commentaries, he was co-eval to Damasus, and
was much of the same age with Ambrose; Bellarmine judges him to be
Hilarius Diaconus. (De Script. Eccl. p. 98.) And he declares this expressly
on that text: " Being justified freely by his grace :" (Bom. iii. 24 :) Qitte,
nihil operantes, nee vicem reddentes, SOLA FIDE jiutificati eunt, dono
Dei: f " Tbey are said to be ' freely' justified, because, working nothing
nor rendering any duty or service, [they] are justified by faith alone: it
is the gift of God." And this, " by faith alone," he four times repeats
in his exposition upon the fourth chapter. Nay, Gratian in the third
part of the Decretum cites him thus : Gratia Dei in baptiemate non
requirit gemitum, non planctum, vel opus aliquod, ted SOLAM FIDEM ; et
omnia gratis condonat: $ " The grace of God in baptism requires not
mourning, or lamentation, or any work, but faith alone; and He
freely forgives all." Where the new Gloss, indeed, set forth by Gregory
XIII., says, that Gratian took this citation out of the ordinary Gloss,
not out of Ambrose himself; whose words on the eleventh to the
Romans are, Nin solam ex corde profeaeionem, " Except a profession
only from the heart." Which is true; but it seems hereby, that both
Strabus, the author of the Gloss, || and Gratian took the mind of
Ambrose more clearly than these new Glossators. For, before, Ambrose
speaks of the Jews, their returning to faith; and after uses these words:
Hoc decrevit, ut SOLAM FIDEM poneret per quam omnia peccata abolerentur : " God decreed this, that he might appoint faith alone through
which all sins might be abolished." So that now we have Ambrose and
Strabus and their own Gratian, all agreeing in this doctrine of faith
, alone. Here, though these Commentaries by some are not judged to be
genuine to Ambrose, yet, since they are cited by Strabus, and the synod
of Paris* A.D. 825, (p. 655,) and Gratian, and urged by Romanists in
their own cause, they ought not to reject them. For it is a rule in the
canon-law, Quod pro se quit inducit, fyc.: " What testimony any bring
for themselves, they ought not to reject when brought against them."
(Dist. 19, cap. Si Romanorum.) However, we may put HILARY in
bis room; in Can. viii, in Matth. expressly: FIDES SOLA juttificat, that
"faith alone justifies." (Edit. Basil. 1523, p. 355.)
The next shall be the testimony of BERNARD of France, who died in
the year 1153 ; who expresses himself thus : Tarn validu* ad juttificandum, quam multus ad ignoscendum. Quamobrem quisqvis pro peccatif
compunctus esurit et eitit juetitiam, credat in te qui justifica* impium ; et
CLIMBNTIS Prima ad Corinth, edit. Jun. p. 41, Oxon. 1633.
t AMBBOSIUS,

edit. Paris, 1569, col. 1819.


t GRATIANI Deere*, pare iii. dirt. i*. de Contecr. cap.
99, edit. Rome, col. 2635; whereby we see, Ambrose was anciently taken to be the author
of the Commentary.
4 AMBROSIUS in Rom. xi. col. 1862.
TRITHEMIOB De
Script. Ecdes. fol. 56, B.

66

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

SOLAM justificative per FIDEM, pacem habeUt ad Deum.* " He is as


powerful to justify, as to 'nuutiply pardon.* (Isai Iv. 7.) Wherefore
whoever, being under compunction for his sins, hungers and thirsts after
righteousness, let him believe in thee who justifiest the ungodly; and
l>eing justified by faith alone, he shall hare peace with God." And then
he proceeds to exhort to holiness hy eyeing and following of Christ.
And otherwhere: Credent SOLA FIDK hominem posse salvari, cum desiderio percipiendi eacramentum, fyc. Si more anticipet, -e.) " Believing that a man can be saved by faith alone, with a desire of receiving
the sacrament," &c. " If death should prevent," &c.
I shall not expend more time with further allegations of the ancients,
or any particular discussion of these, or of that famous canon of the
council of Carthage,}: or that other of Orange, (cap. 5 et 6,) under Leo
I.: neither shall I recite the testimony of learned Bradwardine,$ or the
ancient Confessions of faith set forth by the Waldenses. I might show
that this doctrine hath been held, by the faithful in all ages, consonant
to the. holy scriptures: unto which the church of England hath given a
full and ample attestation, both in her Articles and Homilies : || " Whoever preaches contrary to these Articles is to be excommunicated;"
(Canones, 1571, tit. Concionatorest p. 20;) which are the test and
touchstone of the soundness of the members of this church. " Of the
Justification of Man," the eleventh Article: " We are accompted
[accounted] righteous before God only for the merit of our Lord and
Saviour Jesus Christ, by faith, and not for our own works or deservings.
Wherefore, that we are justified by faith only, is a most wholesome
doctrine, and very full of comfort; as more largely is expressed in the
Homily of Justification."^" If we look then into the Homilies, we find,
that, after this doctrine is asserted, and proved by scriptures and several
of the fathers, it is added, " This saying,that we be justified by faith
only, freely and without works, as being unable to deserve our justification at God's hands, &c.; and therefore wholly to ascribe the merit and
deserving of our justification unto Christ only, and his most precious
blood shedding,this faith the holy scripture teacheth. This is the
strong rock and foundation of Christian religion. This doctrine all old
and ancient auctors [authors] of Christ's church do approve.
This
doctrine advanceth and setteth forth the true glory of Christ, and
beateth down the vain-glory of man. This whosoever denieth, is not to
be compted [counted] for a Christian man, not for a setter-forth of
Christ's glory; but for an adversary to Christ and his gospel, and for a
setter-forth of man's vain-glory." ** Blessed be God for this excellent
sermon of the church of England, which all good Christians do ex animo
["heartily"] reverence and embrace! To which a person of great
note ff may well be admitted to bring-in a gloss or comment: " As for
such as hold, with the church of Borne, that we cannot be saved by
Christ alone, without works; they do; not only by a circle of conse BERNARDUS in Cantic. sect. xxii. fol. 130, B.
t Epi*t. l**vii. fol. 194, A.
} Anno 418. JOSTELLI Cod. Can. Eccl. Afric. p. 293.
$ De Causa Dei, lib. i.
cap. 43, p. 392.
It Canones 36, 46,61, anno 1604.
Article zi., composed
1563, and printed 1571, p. 8.
* Book of Homilies," in the second part of the
sermon Of Salvation," second edit. p. 854. 4to, 1563; and in fol. 1655, p. 16.
ft HOOKER in [hie] Discourse of Justification," p. 500, at the end of his " Polity," 1622.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

67

quence, but directly, deny the foundation of faith ; they hold it not, no,
not so much as by a thread." And again : * " That faith alone juatifieth, by this speech we never meant to exclude either hope or charity
from being always joined as inseparable mates with faith in the man that
is justified ; or works from being added as necessary duties required at
the hands of every justified man: but to show that faith is the only
hand which putteth on Christ to justification." Which agrees with that
known saying : Fides tola juatificat, sed non eolitaria : " Faith stands
alone in the work of justification, but is always attended with the sanctifying fruits and effects of the Spirit of God." And thus Austin reconciles Paul and James. (AUGUST. Lib. de Diversie Quastionibus, col.
599, torn. iv. Basil. 1569.)
Now, to conclude : What says "the convention at Trent" (as Henry
II. of France termed it) f to this scriptural and apostolical doctrine of
the Reformed churches ? Truly they proceed no higher than to curse
such as say [that] men are formally justified by the righteousness of
Christ ; that is, essentially, purely, and exclusively : which they explain
in the very next canon, and curse them again who shall say that men
are justified by the sole imputation of Christ's righteousness, &c.$ And
they curse them again that shall say, that justifying faith is nothing else
than a trusting of the divine mercy, forgiving sins for Christ's sake,
&c. Nay, they tell us, "It becomes the divine clemency not to forgive
us our sins without any satisfaction ; " || that is, of ours. To which
they annex a cursing canon against such as affirm "that the whole
penalty is always remitted of God together with the sin, and that there
is no other satisfaction of penitents (required) than faith, by which they
apprehend Christ to have satisfied for them." ^[ By these and the foresaid testimonies, all may see what is the doctrine of holy scripture, of
the primitive times and the succeeding ages of the church; (which
might be abundantly amplified in testimonies ;) and what is the doctrine
of the Reformed churches, and of ours in particular ; and what is the
doctrine of the Romanists, how opposite, how contradictory. But let us
descend to a second inquiry ; and that is about a great point of worship.
(2.) Concerning the worship of God by images.
Let us now show that the church of God, consonant to the holy
scriptures, hath in all ages given notable testimonies against idolatry,
and the worship of images, or of God by images, as being flatly against
the second commandment. As faith is that bond and ligament which
unites the true church and every living member thereof to Christ their
Head, so pure worship is the honour and reverence and obedience which
the spouse of Christ renders to her Lord and Husband, who will not
communicate his glory to graven images. (Isai. xlii. 8.) Idolatry is
compared to whoredom in scripture, that dissolves the knot of marriage.
God sent a bill of divorce for this cause to the ancient external church
of the Jews, (Isai. 1. 1 ; Jer. iii. 8,) and expressly upon this account
denounces 'against her that she was not his wife : (Hosea ii. 2 :) and will
God, think you, spare any particular Gentile church, guilty of so fearful
a crime ; having annexed that high argument of his jealousy against
Se
Sen. vi. can.
* " Polity," p. 513.
t Hitt. Cone. Trid. lib. IT. p. 369.
10, 11.
Ibid. can. 12.
|| See, xiv. can. 8.
tf
Ibid. can. 19.

68

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

each as violate the second commandment, and reputing them as haters of


him, and whom he will judicially visit with great detestation ?
For the exhibition of this point,how the true church of God hath in
all ages held close to the institutions of chaste and holy worship in spirit
and truth,I might transcribe testimonies out of all the ancients, that
were the luminaries and columns of the primitive church, down along till
Gregory the Great; and after his time, also, many notable and pregnant
instances, through the very depth of Popery, both of emperors and
churchmen, that did stoutly resist that growing abomination in the
world. I shall, to avoid prolixity, mention some of the councils that
have determined against this point, and draw to an issue.
That of Elvira near Granada in Spain, celebrated A. D. 305, (as Baronius thinks,) is peremptory in the case; * and I shall desire to cite it out
of Agobardus, because of that his ancient testimony, about the year 830,
to the truth of this canon, which runs thus : Ab orthodoxis patribus
definitum get picturas in ecclesid fieri non debere : Nee quod colitur et
adoratttr in parietibus depingatur:f "It is enjoined by the orthodox
fathers, that pictures ought not to be in a church : ' Nor let that be
painted on the walls which is to be worshipped and adored.9" It were
vain to spend time to show how Albaspinseus and others shift and shuffle
about this canon. Let that good old bishop of Lyons, Agobardus, living
so many hundred years nearer the time, give his sense upon it: " Let us
keep the King's highway; the apostles, the masters (or teachers) of the
church,they have taught it," &c. " Let God be adored, worshipped,
reverenced : let us sacrifice to him alone, either in the sacrament of the
body and blood, or of a contrite heart," &c.J " Let us look upon a
picture as a picture, without life, sense, and reason. So, likewise, if we
see winged angels painted, or the apostles preaching, or the martyrs
suffering torments, we can hope for no help," &c. "Wherefore, to
avoid this superstition, the orthodox fathers did rightly determine," &c.,
in the canon aforesaid. The very same is extant in Ivo, only ne put
for nee ; |j and so it is read in Sixtus Senensis and Burchardus.^f And [to
show] that Agobardus understood this canon aright, against any religious
worship to be given to pictures and images, he further adds, " Neither let
their deceitful craftiness run to their old starting-holes, to say that they
do not worship the images of the saints, but the saints themselves;"
(that is, by the images ;) " for God cries out, ' I will not give my glory
to another, nor my praise to graven images,'" &c.** Nay, further; so
strict were the good fathers of that synod aforesaid, that they would not
suffer any idols in their houses. To conclude: the authenticalness of
this synod must not be questioned, since several of its decrees are recited
by Gratian, whose whole work is confirmed by Eugenius III., and, by
others succeeding, canonized for church-law and the government of
ecclesiastical courts.ff
But let their confirmation be how it will, it is a notable testimony
Condi. Elibertinwn, can. 36 et 41; BARONIUS, ad annum 305, n. 39, &c.
t AGOBARDI Opera, Pane. 1606, p. 254.
t Pp. 251,252.
Page 253.
|| IvoNis CARNOTEN8I8 Decret. lib. iii. cap. 40, Lovan. 1561.
f SIXTI SENENSIS Bibltoth.
Mb. v. annot. 247; BURCHARDUS, lib. iii. cap. 35, p. 85, B.
* AGOBARPUS, p. 254.
tt Ae TRITHEMIUS affirms De Script, Ecelet. p. 73, A.; and finally by Gregory XIII. in
hi Roman edition.

SERMON IX.

THB VISIBILITY OF THB TRUR CHURCH.

69

against them, even in that age: and however Sixtus Senenein and Albagpinteus would evade, as if it were decreed against the Heathens' image
and pictures, as in the eleventh canon of the ^welfth council of Toledo,
that is but a weak shift; for, was it ever known that the Christians
brought the pictures or statues of the heathen gods into their churches ?
No, no; the fear was of a new kind of imagery, and of worshipping of
God and our Lord and saints and angels by representations and pictures;
which at length obtained dreadfully, to the high dishonour of God, contempt of his commandments, the ruin of the eastern empire, and fearful
judgments on the western.
It were too long to trace what direful stirs and commotions were in
the east about the time of the second council of Nice; and what excellent testimony was given against it by the council of Frankfort, and the
four books of the emperor Charles the Great, the synod Gentil. etc
Pari&iena., &c., and by the church of England, in an epistle written to
Charles by Alcuinus in the name of the princes and bishops of our land,
execrating that idolatry, as Hoveden and Simeon of Durham testify; *
but, notwithstanding aU opposition, how it prevailed in every age, till at
last it was finally ratified at Trent; and what eminent witness hath been
all along raised up by God against it. These things, being matter of fact
and story, would rise to a just treatise : and many things relating to it
being amply handled by Rainolds, Usher, Mede, and Bailie", f &c., famous
in their generations, who have skilfully handled the sword taken from
behind the ephod; I shall come to a close of this paragraph; only
recommend to your diligent reading those excellent Homilies of the
church of England " against the Peril of Idolatry ;" which, if well read
and digested, I hope, by divine blessing, may prove a sovereign antidote
against the creeping cancer of Romish idolatry. But, I suppose, this
will be the subject of a complete position among these Exercises, and
therefore at present shall enlarge no further.
COROLLARIES.

And now let us hasten to some inferences or conclusions flowing from


this text and point,of Christ being the only Foundation of his church,
enduring throughout all ages, united to him by their most holy faith, and
adhering to him by holy and pure worship.
COROLLARY I.

From what has been hitherto treated of, we may learn which if the true
church of Christ; and where it hath subsisted and been preserved in all
ages s and how to discern^ and know if, and the true members thereto
belonging ; namely', by its being built upon Christ alone, the firm rock and
basis of its constitution.
Such are to be owned for living members, who acknowledge Christ,
the Son of the living God, to be the true and only Head of the
church: such as are built upon Christ, and the doctrine of the holy
apostles and prophets : (Eph. ii. 20:) such as adhere to the scriptures,
and receive and refuse things as they are proved or rejected by scripture :
* HOVEDBNII Annak, p. 232, B., edit. Loud. 1596; and SIMEON DUNKLMBMSI, col.
111. Lend. 1652
f RAINOLDDS De Idol. Ecck*. Rom.} USHBR'S " Anewer to the
Challenge in Ireland ;" MEDE'S Apostasy of the letter Times ;

70

SERMON IX.

THE VISIBILITY OP THE TRUE CHURCH.

to whom both Peter and Paul and James and all the apostles' -writings
are equally precious: that dare not advance human traditions into a
parity of honour with the divine writings of scripture, dictated by the
Spirit of God; which teaches by what notes and characters to discern the
true church of God: (not like those abominable wretches who, finding
Paid so directly levelled against them, thought of censuring his epistle as
savouring of heresy, and the author for a hot-headed person :)* that
tremble at such devices, and dare not try the church by glorious and
pompous visibility, universality, and continual succession of bishops in
one place, looking upon them as false and counterfeit notes; but by
pure scripture-doctrine, by sacraments rightly administered, by adherence
to Christ alone for righteousness and justification in the sight of God, by
spiritual and scriptural worship, and such-like. We deny not, but
firmly hold, that the true church of Christ hath been always in some
measure visible; visibilis, licet non omnibus visa;~\ capable of being seen
and known by such whose eyes are anointed by scripture eye-salve.
Indeed, if that were true which we find in the Roman Catechism, set
forth by the authority of Trent, concerning that article in the Creed
about the church: Preecipue in hoc articulo ecclesia bonorum simul et
malorum multitudinem, $*c., sigmficat; % that " ' the church' in this article
doth principally signify the multitude both of good and evil:" then,
indeed, there might be some tolerable plea for the splendour and perspicuity of the church in most ages. But when we consider the sharp
persecutions raised against the apostles and the primitive church by the
Jews, and against their successors by the Gentile, Pagan empire;so fierce
and terrible that Diocletian doubted not to erect columns of triumph over
Christianity among the Arevaca in Spain, (which some take to be
remembered in Arevacco near Madrid,) with these inscriptions: Nomine
Christianorum deleto; and, in another, Superstitions Christi ubique
deletd: namely, " The name of Christ being extinct;" and, " The
superstition of Christ being every where abolished;" or when we
reflect upon the Apiofwtvia, " the violence of the Arians " against the
sincere embracers of the holy doctrine of Peter,that Christ was the
eternal Son of the living God, and so notably determined by the first
council of Nice; or when we call to mind the astonishing tragedies acted
by the Papal power for about twelve hundred years against such as have
kept close to the same apostolical faith and purity of worship ; we may
well take up the threnodia or " lamentations " of the apostle concerning
the church under the Syrian princes : " They wandered about in sheepskins and goat-skins," &c. " (of whom the world was not worthy :) they
wandered in deserts, and in mountains, and* in dens and caves of the
earth." (Heb. xi. 37, 38.) True is that of Hilary,that the church did
meet with the apostles infra ccenacula et secreta, \\ "in chambers and
secret places;" who afterwards, sighing out his complaints against the
Arians, [exclaims,] Male ecclesiam Dei in tectis cedificiisque reveramini;
" You do ill to reverence the church of God in stately buildings," &c.
* Sir EDWIN SANDYS'S Survey of Religion in the West," p. 116, edit. Lend. 1637
t " Visible, though not seen by all."EDIT.
I Catechism. Rom. p. 79, Antveip.
1591.
OCCONIS Numism, ad Heracl. 4to. Antveip. 1579.
\\ HILARIU
Contra Anxentiwn, p. 282.

SERMON IX.

i
!
1
(

I
\

\
1
1

I
l

THE VISIBILITY OF THE TRUE CHURCH.

71

Monte mihi et syhts et locus eunt tutioree : * "I count the mountains,
woods, and marshes to be more safe." And as the Gloss cites him:
Potiua in cavemia eccleaiam delitescere, qu&m in primariie eedibue eminere . " That the church is rather to be found lying hid in secret caverns,
than to be eminently conspicuous in principal sees."
But, not to heap up witnesses, the testimony of the church of England, in that notable Homily " against the Peril of Idolatry," may suffice
once for all, out of Eusebius and Austin : " That when Christian religion
was most pure and indeed golden, Christians had but low and poor
conventicles, and simple oratories, and caves under ground, called
cryptee; where they (for fear of persecution) assembled secretly together."f And so it hath continued more or less during the Papal
dominion; according to the prophecy, that the 'woman, that is, the
church, should recede into a wilderness-state for twelve hundred and
sixty years from the taking up of Constantino into heaven. (Rev.
xii. 6, 14.)
The true church of Christ, consisting of all its members, (the greater
part whereof is triumphant in heaven, and the rest militant upon earth;
on which account only is it to be genuinely called " catholic,")^ cannot
properly be styled " visible to the eye of sense," but, according to our
ancient Creed, " to the eye of faith." We believe there is such a church,
all whose true members are certainly and only known to God. (2 Tim.
ii. 19.) For, what eagle-sighted angel can search the heart, and positively
determine the truth of faith in that sealed fountain, whereby the heart
flows out in streams of love unto Christ ? Against such a soul, against a
society composed of such heavenly members, against such a church, the
gates of hell shall never prevail. But against a Catholic, external, visibly
glorious church, the gates of hell have so far prevailed in many ages,
that she hath been reduced into a very low .and gloomy estate ; as she
was in the vision of Zechary, when the " man riding upon a red horse
stood still among the myrtle-trees that were in the bottom by night."
(Zech. i. 8.) Our Lord promises the church's existency and its perennial
duration throughout all ages, and his own presence among his myrtle-trees in a dark bottom, and his walking among his golden candlesticks in
the deep night of adversity; but not its glory and perspicuity, not
triple crowns and eminencies. Peter never came forth shining with precious stones, and glistering in silks, and overlaid with gold, and prancing
on a white palfrey, guarded with Switzers, and hemmed in with a crowd
and noise of servants; as Bernard accosts Eugenius IV., telling him
[that] in these he succeeded the imperial Constantiue, and not Peter.
Our Lord never promised such glory and splendour; those fine things
become another kind of creature in the Revelation. (Rev. xviii. 16.)
The true church hath usually been as indigent of silver and gold as
the true Peter; (Acts iii. 6 ;) yet hath been preserved in all ages from
extremity and ruin. Some particular churches, some members of the
true and invisible catholic church, whereof Christ is the Head, have been
always marching along the howling wilderness of this world toward
HILARIOS Contra Aweentium, p. 286.
t " Homfly," part iii. p. 72, B. 4to.
t Bishop of Coventry and Lichfield's [MORTON] " Grand Imposture," p. 9.
BERNARDUS De Cons, ad Eugen. lib. iv. fol. 142, B.

72

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

Canaan. The church hath been mostwhile in a troublous and desert


estate; few Elims of palm-trees to sit under; or fountains in which to
wash her sacred eyes: yet, as to purity of worship and the food of
heavenly manna, she hath always enjoyed some Moseses, some pastors to
feed her in the wilderness, such as have prophesied to her all along.
(Rev. xii. 6 ; xi. 3.) Her faith in Christ, and chaste love to him, have
been clearly discerned by none but his holy eye; especially in times of
general defection from the truths of God, when, as to her secret communion in ordinances, none but such whose eyes are clarified in the crystal
streams of holy scripture, have been able to discern her. But there have
been some few times, when very Balaams, having climbed up into the
mountain of contemplation and stood upon a prophetical rock, and looking toward this wilderness, have cried out in an ecstasy, upon a sight of
tlje glorious beauty of the church, " How goodly are thy tents, 0 Jacob,
and thy tabernacles, Israel! As the valleys are they spread forth, as
gardens by the river's side, as the trees of lign-aloes which the Lord hath
planted, as cedar-trees beside the waters." (Num. xxiv. 1, 5, 6.) The
church hath been always visible in se [" in itself"] : God hath left no age
without a witness of the pure word dispensed, of the two sacraments duly
administered, and of spiritual worship and order managed in a comely,
apostolical manner, without the garish dresses of human fancies and
institutions; which are the only proper notes, marks, and characters,
where the true church hath been and is, and where the faithful pastors
are to be found, who " stand in the counsel of God." (Jer. xxiii. 22.)
But who can help, if blind men cry out [that] they see her not ? or [if ]
such as want the optic-glass of scriptures, and call for a gay, splendid,
sensual appearance of glittering and costly ceremonies,whose ears [are]
filled with temple-music, their eyes ravished with stately pictures and
Babylonian images portrayed with vermilion, (Ezek. xxiii. 14,) and their
nostrils perfumed with the rich odours of Arabia,cry out, Templum
Domini, " The temple of the Lord is here ? "
"Was not Nebuchadnezzar's image dedicated with great glory, set off
with concerts of music, and attended with numerous worshippers ? Alas!
this universal consent, grand acclamations, copious assemblies, uninterrupted successions in mitred habits, splendour and pomp and grandeur,
are not the tokens of His kingdom ; which " cometh not with observation," (Luke xvii. 20,) or, as Agrippa and Bernice, perot ^ <, " with stately and splendid presence." (Acts xxv. 23.) Heathenism
and Turcism may plead for a suffrage in such cases. Christ's flock is a
" little flock*" (Luke xii. 32.) " In this world ye shall have tribulation,"
says our Lord; (John xvi. 33;) and " in many tribulations we must
enter into the kingdom of God." (Acts xiv. 22.)
Now here I might, out of several ancient records and monuments,
show the succession of some parts of the true church of Christ in France,
in the Alpine valleys, and in Britain, and elsewhere in the East; where
true doctrine (and, for the main, true discipline and worship) hath been
preserved all along, though secretly, for the most part, and not with
external glory and splendour: but that would infringe upon the dispatch
of the remaining corollaries.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

73

COROLLARY II.

This text, and doctrine thence deduced, discover all false-pretending


churches from the true.
Such as lay any other foundation than Christ the Son of God, such as
"hold not the Head," (Col. ii. 19,) such as build not upon the doctrinal foundation of the holy apostles and prophets, cannot be true
churches of Christ. Let good Hilary be judge : Quisguis Christum,
gualis ab apostolis est prtsdicatus, negavit, Antichristus est: * " He is the
Antichrist, whoever denies Christ," qualis, " * such as * he is preached by
the apostles." Then such as are departed from the doctrine of the apostles in fundamental points, are counted by Hilary Antichristian societies.
To him we may adjoin holy Austin: Mendax est Antichristus, qui ore
profitetur Jesum esse Christum, etfactis negat. Opera loquuntur, et verba
requirimus? Ideb mendax quia aliud loquitur, aliud agit. Quis enim
mains non bene vult logui f f " Antichrist is a liar, who professes Jesus
to be the Christ with his mouth, and denies him in deeds ; therefore a
liar, because he speaks one thing, and does another. The works speak,
and do we require words ? For what evil man will not speak well ? "
And again : Quaere ab Arianis, Eunomianis, Macedonianis; confitentur
Jesum Christum in came venisse, fyc. Quid ergb facimus ? unde discernimus, fyc. ? Nee nos negamus, nee UK negant, fyc. Invenimus factis
neaare. " Ask of Arians, Eunomians, Macedonians; they confess Jesus
Christ to be come in the flesh, &c. What shall we do then ? how shall
we discern him ? Neither we nor they deny it. We find that they deny
him in deeds." As the apostle saith of such, " They profess to know
God ; but in works they deny him." (Titus i. 16.) Queeramus in factis,
non in linguis: " Let us seek it in their works, and not in their
tongues." If we examine their Creeds, they profess to believe all the
articles, and more too; but yet in all His three offices they evacuate the
truth of their pretended credence, as the learned have abundantly
evinced. Which being true, then their own rule in the canon-law condemns them: Cerium est qubd is committit in legem qui, legis verba
complectens, contra legis nititur voluntatem : || " It is certain that he
trespasses against the law who, embracing the words of the law, practises
against the mind of the law." For " by their traditions they have made
the commandments of God of none effect." (Matt. XT. 6.) So true is
that which Ambrose, or some ancient under his name, thunders against
such : Quicquid non ab apostolis traditum est, sceleribus plenum est: ^[
"-Whatever is not delivered by the apostles, is full of wickednesses."
But before we enter the particulars of this inquiry, we must conclude
that the question in hand ought not to be determined by particular doctors
of this or that communion. It is not what an Erasmus, or a Cassander,
or an Espencseus, or Ferus, do teach ; nor what a Bellarmine, a Stapleton, a Scioppius, a Fighius; nor what the Spanish divines in some cases
at Trent, or the French divines in point of supremacy and defence of the
Pragmatical Sanction; nor wherein the Thomists and Scotists, the Domi HILARIUS Contra Auxentivm, p. 282.
t AUGCSTINUS in Ep. Johan. tract, iii.
torn. ix. p. 698.
J Idem, tract, vi. p. 623.
RAINOLDS, WHITAKBR,
SHARP, CRAKANTHORPB, WOTTON, fee.
Regula Juris 88, in vi. Decretal, tit. v.
1 AMBBOSIUS 1 Car. tv. col. 1892.

74

SERMON IX.

THK VISIBILITY OF THE TRUE CHURCH.

nicans and Jesuits, do conflict. That were an incongruous method,


either to discern their minds by, or to accommodate any syncretisms or
fallacious unims [unions]. These are but personal opinions: they will
stand to none of their doctors. But what councils and authorized assemblies, what confessions and catechisms, composed by their direction and
warrantry, have determinedthere lies the rule of inquiry: and therefore I shall here touch upon no authorities or citations but such as are
found in the canon-law, the council and Catechism of Trent, their missals, Bulls, and determinations from the chair. As for others, [I shall
touch upon them] but obiter et per transennam [" by the way and in a
cursory manner "] ; as collateral proofs, or confirmed by Papal edicts; or
such authors as have passed the trial of their Purging Indexes, set out
by their own- authority. Let us then proceed to some INQUIRIES in
this affair.
INQUIRY i.
Is that a true church of Christ that determines fundamental doctrines
contrary to Christ and his apostles, that builds upon another foundation
than Christ ?That they hare assumed Peter for the only head of the
militant church, might be abundantly proved : insomuch that if princes
and emperors do but perform their duty as keepers of both tables, how
greatly are they offended! As when Charles V. took to himself some
spiritual jurisdiction, how does Baronius exclaim, as if he set up another
head of the church, pro monstro et ostento,* " as a portentous monster !" which might with much more truth be retorted upon themselves
in respect to our Lord, whom they rob of his glory, when they ascribe it
to Peter. Let but Peter be imprisoned by Agrippa, how does the same
Baronius cry out!Magno sane terreemotu ecclesia Christi tune concuti
visa est, cum ipsa petra in ecclesia: fundamento locata, tantd agitations
quassari conspiceretur : f " The church of Christ truly then seemed to be
shaken with a great earthquake, when the very rock placed in the foundation of the church, was seen to be so sorely shaken." It seems, Peter
was the rock placed by Christ for the foundation of the church.
But let us look a little further. Clemens, in bis first epistle to James
the brother of our Lord, written to him after the apostle was dead, (as
the learned Crakanthorpe hath proved,};) which is set forth at Basil, and
by Turrian and others, and is extant in the first tome of the councils,
and ratified by the canon-law; which speaks thus: Simon Petrus, Qrc.t
veree fidei merito et integree preedicationis ootentu, fandamentum esse
ecclesite definitus est: || " Simon Peter, by the merit of his true faith,
and having obtained it by his sincere preaching, is defined to be the
foundation of the church." The divinity transcends the Latin in barbarism. But it seems by the forger, that it was our Lord's doing, consonant to after-popes' asserting the same: " That He committed to Peter,
the blessed key-keeper of eternal life, the laws both of the earthly and
heavenly empire."^]" And again, treating of Peter; Hunc in consortium
indwiduce unitatis assumptum, id quod ipse erat voluit nominari ; dicendot
* BARONIUS ad annum 1097, n. 28.
t Ad annum 44, n. 3.
t CEAKANTHORPE'S
" Councils," p. 422.
5 Basil. 15-26 } Turrian. Paris. 1668, fol. 326.
|| Diet.
Ixxz. cap. 2, fol. 607 ; et cane. vi. quseet. i. cap. 5 ; et cans. xi. qusest. ill. cap. 12 et 16 ;
edit Rom.
IT Dist. xz. cap. I, p. 130.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

75

Tu e Petrus, fyc. : ut aterni eedificatio templi mirabili munere gratia


Dei in Petri soliditate consisteret: * ' This person being taken into
fellowship of individual unity," (0 fearful!) " He would have him called
that which He was ; saying, ' Thou art Peter,' &c.: that the building of
the eternal temple might consist in the solidity of Peter, by the wonderful gift of the grace of God." This needs no gloss. But the learned
Glossators upon the Common Extravagants,after they have expounded
Cephas to signify " a head," they proceed: Sicut in corpore materiali est
ponere caput unum, in quo aunt omnes sensus, ecu plenitudo sentiendi ; fie
in ecclesid militcmte (ne sit tanquam corpus monstruosum, si duo haberet
capita) est tantum ponere unum caput; videlicet, Romanum pontificem, in
quo est plenitudo potestatis et auctoritatis, fyc, ) " As in a material
body there is but one head placed, in which are all the senses, or a fulness of sensation; so in the church militant (lest it should be like a
monstrous body; if it have two heads) there is but one head placed,
namely, the Roman bishop; in whom is the fulness of power and authority." And Boniface VIII. (in Extra. Comm. lib. i. cap. 1. de Majorit.) :
Igitur ecclesiee unius et unices, unum corpus, unum caput; non duo capita,
quasi monstrum; Christus, videlicet, et Christi vicarius; Petrus, Petrique
successor, fyc. : " Therefore, of the one only church, one body, one
head; not two heads, like a monster; namely, Christ and Peter,
Christ's vicar and Peters successors."
By these doctrines we are now clearly illuminated, that, as to the
influence and government of the militant church, Christ hath excluded
himself from headship, lest the body should be monstrous, with two
heads. Such fearful and tremendous points are taught south of the
mountains! But the truth is, they speak of themselves, and seek their
own glory; (John vii. 18 ;) and not Christ's, whose commandments they
have annulled and evacuated by their many additions to and subtractions from his. They would seem indeed to retain all, only add some;
but whosoever adds, as well as detracts, is liable to the curse of God.
(Deut. xii. 32; Prov. xxx. 6; Rev. xxii. 18; Gal. i. 8.) For hereby
they stain the glory of the divine law, as insufficient and imperfect; and
more especially when they add fundamental points upon peril of damnation, when they frame new articles of faith, as pope Pius IV. hath done.
Articles are principlesj and therefore indemonstrable, except by scripture.
1. Now when new ones are ADDED de fide [" as part of the faith"],
extraneous to the holy scriptures, nay, repugnant in sueh mighty and
weighty matters, can any man alive, that is not deep in the golden cup,
sedately believe the true church of Christ to be there? when, (1.) They
require firm faith in the traditions, observations, and constitutions of the
church of Rome :$ and, (2.) Tie all churches to their sense of the scriptures ; and, [require] (3.) To hold seven sacraments to be instituted by
Christ; and, (4.) The Trent doctrine about justification; (5.) The propitiatory sacrifice in the Mass; (6.) Transubstantiation; (7.) Purgatory; (8.)
Invocation of saints; (9.) Adoration of images; (10.) Indulgences; (11.)
The Roman church to be mistress of all churches, and the bishop thereof
Christ's vicar; (12.) And all things in the canons and councils, but
* Diet. six. cep. 7, p. 110, edit. Bom. 1582.
t Extravagant, Hb. . cap. 1, p. 340,
Rom. edit.
t Bulla fn IV. tvper Forma Jwamenti Profetriorut Pidei, art. i.

76

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

especially of Trent: and in the conclusion, Hanc veram catholicam fidem,


extra quam nemo salmis esse potest, $<?., profiteer et veraciter teneo, fyc.;
you must "profess and truly hold this to be the true Catholic faith, without which none can be saved."
But, for the easing of men's minds in these and the like particulars,
they cry up the immensity of their power and privilege to dispense with
scripture and apostolical doctrine. Indeed there is great need that should
be well proved; and the canon-law has done the deed. For, in the first
place, it is pronounced ex cathedra, "from the very chair" of Peter:
Subesse Romano pontifid omnem humanam creaturam, declaramus, dicimus,
diffinimus, et pronuntiamus, omninb ease de necessitate salutis.* Pope
Boniface VIII. hath very well expressed it in his definitive sentence:
"We declare, affirm, determine, and pronounce, that it is altogether
necessary to salvation, that every human creature be subject to the pope
of Rome." Is not this doctrine wonderfully clear in holy scriptures, and
obvious in every page ? But lest we should mistake the places, we shall
be helped out with some dispensations as to scripture.
The Gloss, upon pope Nicholas's rescript to the bishops of France,
expressly says, Contra apostolum dispensat;f that he may "dispense
against the apostle and against natural right:" And again, upon an edict
of pope Martin's : Sic ergo papa dispensat contra apostolum : f " So, then,
the pope dispenses against the apostle." And Gregory XIII. adds a note
out of Aquinas : Non eat absurdum quoad jus positivum : " It is not absurd
as to a positive law." And again : Secundhm plenitudinem potestatis de
jure possumus supra jus dispensare : where the Gloss adds, Nam contra
apostolum dispensat, et contra canones apostolorum, item contra Fetus
Testamentum in decimis. " According to fulness of power, we can of
right dispense above," or " beyond," " right."
" For he dispenses
against the apostle, and against the canons of the apostles, and against
the Old Testament, in tithes." Our Lord determines marriage not to be
dissolved but in case of whoredom: (Matt. v. 32; xix. 9 :) but Gregory
III. orders, " If a wife be infirm " ad debitum, then jugalis nubat magis,
" let her husband marry rather," qui non potest continere. \\ Our Lord
teaches "not to resist evil:" (Matt. v. 39; Rom. xii. 17:) but Innocent
IV. teaches, vim vi repellere, et utcunque gladium, fyc,t alterum altero
adjuvare ; ^f" to resist force with force, and help out one sword with another." I might show it in the case of oaths and vows, and several others;
as, If a priest commit fornication; though by the canons of the apostles
he ought to be deposed, yet by the authority of Sylvester let him do
penance for ten years, &c.** But enough of this.
2. Let us proceed to show their power in the point of SUBTRACTIONS,
in some particulars.
(1.) As to the holy scriptures.Let us observe several points.
(i.) They substitute the Vulgar Latin translation to be the authentic
word of Gody instead of the original Hebrew and Greek,Of which an
author of their own attests, that "the Roman church permits not the
Ejftrav. Com. lib. i. cap. 1, De Major, et Obed. p. 212, Roma ; et Quicquid talvatur
est tub tummo Pontifice, ibid.; Gloss, col. 206.
f Cans. xv. ix. qnseat. vi. cap. 2,
Rom, col. 1442.
Diet, xxxiv. cap. 18, p. 230.
Decretal, lib. ill. tit. viii.
cap. 4, col. 1072.
)| Cans, xxxii. quest, vii. cap. 18, col. 2156.
If In vi. Decretal.
tit. xi. cap. 6, p. 717
** Diet. Ixxxii. cap. 5, col. 629.

SERMON IX.

THB VISIBILITY OF TRUE CHURCH.

77

scriptures but in Latin." * Bat we need no further witness than the


sanction of Trent; which appoints and declares, " that the old Vulgar
edition, &c., should be used for the authentical, in public lectures, disputes,
preachings, and expositions; and that none dare or presume to reject it
upon any pretence." f
(ii.) The common people are not to read them.*Indeed Pius IV., in
the fourth rule for the managing of the Purging Indexes of Books prohibited according to the appointment of Trent, grants to read them, if
translated by Catholic authors, and leave had from the priest or confessor;
else not: since, as they say, i passim sine diecrimine permittantur, plus
inde, ob hominum temeritatem, detrimenti guam utilitatis oriris% "if they
be commonly permitted without distinction, more detriment rises than
profit, through tl\o rashness of men."
But in Clement VIII/s observation on that fourth rule, this faculty or licence of reading or retaining
Vulgar Bibles is wholly taken away; and [it] concludes, Quod guidem
inviolate servandum est, "Which is to be kept inviolably."
(iii.) They must be received and understood according to the sense of
the Roman church,Cujus est judicare de vero sensu et interpretatione
scripturarum sanctorum : \\ " In whose authority it is to judge of the sense
and interpretation of the holy scriptures." It is said of Averroes, that he
anointed Avicenna's books with poison, in design upon him; and what
cause we have to fear the like from their commentaries, let the learned
judge. But besides, since the Lateran decree of the pope's superiority to
a council, we are in the dark what their church is. But Pr.ul II.
expounded it to poor Platina, as himself relates: Torvis oculis me aspiciens, $<;., Ac si nescires omnia jura in scrinio pectoris nostri cottocata
esse, sic stat sententia: loco cedant omnes, eant quo volunt / nikil eos
moror : pontifex sum ; mihique licet, pro arbitrio animi, aliorum acta et
rescindere et approbare. ^[ Let it be Englished by the abbot's version :
t
" Know ye not that I am infallible, and carry all their judgments and
\
reasons in the cabinet of my breast ? I consider no man's person : I am
pope; and it is in my power to null or confirm their acts, as I think
good myself." ** This case is manifest.
^
(iv.) They equal the canons and traditions to the scriptures.Pan
pietatis affectu ac reverentid suscipit et veneratur : ff they " receive and
reverence the one with equal pious affection as the other." And for this
in the canon-law we have ample testimony: " All the sanctions of the
apostolical seat are to be received as if confirmed by the voice of holy
Peter himself: and although the yoke imposed by that holy seat be
scarce tolerable, yet let us bear and endure it with a pious devotion. And
if any man sin against them," noverit sibi veniam deneoari, "let him
know that pardon shall be denied him." Again : Nullifas est vel velle
vel posse transgredi apostolicee sedis prtscepta : \\ || " It is lawful for none
so much as to will, much less to be able, to transgress the precepts of
" History of the Cardinals," p. 4.
f Sessio IT.
t Inde Libr.prohib. reg. IT.
$ Ob, in reg. IT. Khotan. 1640, ad calcem Condi. Trident.
\\ Condi. Trid. seas. iv.;
et Fa IV. JBuiia super Form. Juram. Prqfet. Fidei, art. ii.
H PLATINA in Vita
Pavli II. fol. 336, A. edit. Paria. 1605.
History of the Cardinals," p. 122.
tt Cone. Trident, sees. iv.
JJ Diet. xix. cap. 2 et 3, ool. 106.
5 Diet. xix.
cap. 1, col. 105.
|||| Dint. xix. cap. 5, coL 109 ; et IVONIB Epitt. viii. Paris. 1610;
et Synod. Rhementit, p. 47, Franco/. 1600.

78

SERMON IX.

THE VISIBILITY OF TUB TRUE CHURCH.

the apostolical chair." Again: the pope's Decretal Epistles are expressly
reckoned among canonical scriptures: Inter qua* sane Hits sint, yaas
apostolica sedes habere, et ab ed alii meruerunt accipere Epistolas: *
" Among which surely those Epistles are to be, which the apostolical seat
receives, and which others have deserved to receive from thence." Further : the violation of canons,they state it to be blasphemy and a sin
against the Holy Ghost.f Nay, as to some discipline and the ancient
institution of Christian religion, tantd reverentid apicem apostolica sedis
omnes suspiciunt, ut magis, fa., ab ore pracessoris ejus qubm a sacris
paginis, fa., expetant, fa.: J " with such reverence do all look up to the
pinnacle of the apostolical seat, that they rather receive from the mouth
of his predecessor than from the holy scriptures." So that the matter
may well be reduced to the edict of the Jesuits at Dole, mentioned by
Sir Edwin Sandys: " Having thus effectually deprived the people of the
holy scriptures; to avoid all further contests and troubles in religion,
forbid any talk of God, either in good sort or bad." Thus we must bid
adieu to holy scriptures, and, as one says, " embrace their holy trumperies." " For if any man desire to know which is the true church, how
should he know it but only by the scripture 1" (AXJTHOR Opens imperfecti in Matth. horn. 49.)
(2.) They take away the cup in the Lord's supper from the Christian
people.And that with a non-obstante ["notwithstanding"] : Licet
Christus post coenam instituerit, fa. : " Although Christ did after supper
ordain, and administer to his disciples, in both the elements of bread and
wine, this venerable sacrament;" tamen hoc non obstante, "yet, nevertheless, the authority of sacred canons, the laudable and approved custom of
the church, hath kept and doth keep," &c.: et habenda est pro lege ; ||
they " pass it into a law," to communicate in one kind; and pronounce
such to be dealt with as heretics, that oppose this new law, made in
defiance of Christ and the primitive church. What a church is this,
that puts a bar to Christ! Pray resolve how blessed and obedient a
spouse this is.
(3.) Though our blessed Lord and his apostles commend marriage, as
the institution of God and honourable among all; (Matt. xix. 5, 6;
1 Cor. vii. 2 ; 1 Tim. iii. 2 ; Heb. xiu. 4 ;) and the forbidding of it [is]
repulsed, as the "doctrine of devils :" (1 Tim. iv. 1,3 :) yet there is sounder
advice, it seems, to be found in the canon-law : " Priests' marriage is not
forbidden by the authority of law or gospel or of the apostles ;" ecclesiasticd tamen legepenitus interdicitur,^ " yet by ecclesiastical law it is utterly
forbidden." And they may commit fornication, and not be deposed ;**
and their Gloss gives this satisfying reason : Quia hodie fragUiora sunt
corpora nostra guam olim erant: ff " Because our bodies are now-adays more frail than they were of old." And though to take a second
wife aecundiim preeceptum apostoli est, "that is but according to the
precept of the apostle;" secundhm veritatis autem rationem vere fornicatio
est, "yet, according to the account of truth, verily it is fornication."
Diet. xix. cap. 6, col. 107.
t Cans. xxv. qnwst. i. cap. 5, col. 1897.
Diet,
xl. cap. 6, coL 259.
Sir EDWIN SANDYS's " Survey of Religion in the West," P 231.
|| .Condi. Conttant. sees. xiil. fol. 515; Cabilon. it.
H Cans. xxvi. quaset. ii. cap. 1,
col. 1921.
** Diet. Ixxxii. cap. 5. col. 530.
ft Cans, xxxi quaeafc i. cap. 9,
col. 2084.

SERMON IX.

\
\

THE VISIBILITY OF THE TRUE CHURCH.

79

Sed dkm, permittente Deo, public^ et lieenter committitur, fit honesta


fomicatio: " Bat when it is publicly committed, and with licence,* by
the permission of God, it becomes honest fornication." And for adultery,
it is counted among " the lesser crimes :" De adulteriis verb, et alii* criminibua guee aunt minora, f a bishop may dispense with his clerks. More
of the like stuff may be read in Pelagius's rescript to the bishop of Florence ; and reason rendered : Quia corpora ipsa hominum defecerunt:
" Because the very bodies of men are grown weak." And if a clerk
embrace a woman, it is to be expounded to bless her.-)) But for these
and the like cases the "Tax of the apostolical Chancery" gives the
richest reasons; where any thing is dispensed with for money : " A book
wherein," saith Espencseus, ^[ " thou mayest learn more wickedness than
in all the summists and summaries of all vices;" set forth in the days of
pope Leo X., who made that infamous reply to cardinal Bembus : Quantum nobis ac nostro ccetui profuit ea de Christo fabula, satis est seculis
omnibus notum : ** " It is known well enough to all ages, how much that
fable of Christ hath benefited us and our society." Well might the abbot
of Ursperg cry out, Gaude, mater nostra, Roma, tyc. : ff " Rejoice,
Borne, our mother; for the cataracts of treasures are opened in the earth,
that rivers of money may flow in to thee ! Rejoice over the iniquity of
the sons of men; for thou receivest the price for a recompence of such
great wickedness!"
(4.) For prohibition of meats.Whereas the apostle tells us, " Whatever is sold in the shambles, that eat, asking no question for conscience'
sake;" (1 Cor. x. 25;) and, "Let no-man judge you in meat, or in
drink." (Col. ii. 16.) For " God hath created them to be received with
thanksgiving of them which believe and know the truth ; and nothing to
be refused." (1 Tim. iv. 3, 4.) Such as believe in God, and are acquainted
with the truth of his holy word, make no scruple, as those [do] who
" speak lies in hypocrisy, and are seducing spirits." (Verses 1, 2.) But
the canon-law commands fastings, as a tenth part of time consecrated to
God out of the whole year; and against our eating of flesh assigns a
pregnant citation out of the apostle : Bonum est vinum non bibere, et
carries non comedere : " It is good not to drink wine, nor to eat flesh."
But the connexed words are left out, which refer to offence in the primitive times. But I shall not further touch this point,their precepts and
practices stand opposite to the holy scriptures. But how wholesome to
the body to appoint their grand fasts and abstinence from flesh in the
spring, let Fuchsius, a learned physician, be judge, out of Soranus and
Hippocrates : Qudd verno tempore minime sit jejunandum: " We ought
least of all to fast in the spring-time." And after he hath urged his
argument, he closes : Romanum pontificem non solum ease Antichriatum,
$rc : || || " That the Roman bishop is not only Antichrist, in stating a doc* Lieenterquiet pcenom ieniporolem non potiebantw: " Because they suffered not temporal punishment."Glott. ibid.
t " With respect to adultery and other minor crimes."
EDIT.
J Decretal, lib. ii. De Jodie, cap. 4, col. 623.
Diet xxxiv. cap. 7,
col. 225.
|| Caus. xi. quest, iii. cap. 14, col. 1223.
IT ESPENC. in Tit. cap. i. dip. 2,
p. 67, edit. Paris. 1568; and the Centum Gravamina in Fatdcuio Rervm eapetend. 178.
** RANCHINUS'S Review of Trent," p. 79; VALERIA "Of the Lives of the Popes," p.
160, out of PAULUS Joviue.
ft Ursperg. Chron. p. 236, Argentor. 1609.
it Decret.
pan iii. De Consecr. diet. . cap. 16, coL 2671*
Diet. xxxv. cap. 2, col. 231.
Ill) FUCHSH Instit. Afedicin. lib. ii. sect. ii. cap. 9.

80

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

trine contrary to Christ; bat antiatrum, 'contrary to physicians;' to


appoint a fast then and forbid flesh, when, they have unanimously taught,
we ought to eat more largely and abstain from fish." But it became the
Man of Perdition not only to destroy our souls, but our bodies also, by
his decrees ; and our purses also : (imitating Peter in fishing for money
at the Sea of Galilee : Matt. xvii. 27 :) we most buy of him leave at that
time to eat milk and the like viands,
But, to finish this paragraph : of such a society as add to, subtract
from, dispense with, and over-rule the laws of God, what should all the
sober and pious judge, but what the scripture hath prophetically deciphered them to be, and what the church of England hath determined
concerning them ? *that since they have forsaken and daily do forsake
the commandments of God, to erect and set up their own constitutions ;
we may well conclude, according to the rule of Augustine, that the
bishops of Rome and their adherents are not the true church of Christ;
much less, then, to be taken as chief heads and rulers of the same.
" Whosoever," saith he, " do dissent from the scriptures concerning the
head, although they be found in all places where the church is appointed,
yet are they not in the church." A plain place, concluding directly
against the church of Rome.
INQUIRY II.

J* that the true church of Christ, that pollutes the worship of God by
idolatry ? (2 Cor. vi. 16.)Why is this sin so often called "whoredom"
in scripture ? Does not whoredom dissolve the bonds of marriage, by our
Lord's own determination ? Did not the Lord give up the ancient Israel
and Judah, and disavow them from being his spouse, under the name of
two notable whores,Aholah and Aholibah ? (Ezek. xxiii. 4.) And if we
rigutly consider the Revelation, we find also this to be the very cause why
the name of " whore " is branded upon the forehead of a certain congregation that was to appear in the world after the dissolution of Rome
imperial. And therefore God sent the Saracens and Turks against
them, with stings both in head and tail, both in the east and west: but
yet they repented not of their idols, &c. (Rev. ix. 20, 21.) This is that
generation which lays stumbling-blocks both before Turks, Jews, and
Heathens. For haste, I will instance but in a few.
Among the four great offences and scandals which the Grand Seignior
told the German ambassador, he took at the Roman religion, one was,
that they made their God in the church; another, that they ate him in
the eucharist.f What would he have said, had he heard of the emperor
Henry VII.'s being poisoned out of the sacrament-cup, by a Guelph of
the pope's faction; t or, as Dr. Donne expresses it more earnestly, " To
poison their God, that they might poison their emperor ? " But how
greatly the Turks are incensed against idols, the Alcoran almost every
where discovers ; and Hottinger, Sandys, and others. ||
As for the Jews, how greatly they are scandalized, we may observe
even in elder times ; when the second council of Nice was fain to give a
* " Homilies of the Church of England," in the second part of the Sermon for WhitSunday, 4to. fol. 229, B.
t " Count Sermi's Character," p. 107\ Parakp.
Urtperg. p. 267; NAUCLERUS, p. 991.
DONNE'S " Pseudomartyr," p. 91.
\\ Alcoran, cap. 10, 11, 13, 16, fee.; HOTTINOER, the same, p. 60 ; SANDYS, p. 64.

SERMON IX.

\
>

,
;
|
'
I
[
\
1

J
;
'
I
t
\

THE VISIBILITY Ot THE TRUE CHURCH.

81

solemn, thongh a sorry, answer to them: Ovrcej ? ; 6 fyrtiXaftevey 1<, $r. : ** Verfly, it was a terrible word, giving command
to Israel not to make any carved image," &c,; "and yet afterward to
command Moses to make cherubims, yet not as gods, bat for re-memoration only," &c.* Not to observe at present how they shift off the
second commandment, as if belonging to Israel only; nor what they farther reply about the framing of images, not to be ultimate objects of
worship, bat only commemorative helps of devotion : that which I would
principally take notice of is, that even then, at the first solemn and judicial publication of image-doctrine, how greatly the Jews were provoked
and offended; who were so exact in the abhorrency of images, that they
counted it unlawful to look up to an image in civil use, and forbade the
very art of painters and statuaries; f nay, so nice and curious, that
they scruple to pluck out a thorn out of their feet, or gather up money
casually fallen, lest they should seem to stoop down in respect to any
image in such a place.}: And as to the present indelible continuance of
the same hatred, Sir Edwin Sandys hath given a large account: and
how they call Popish churches, because of the worship of images in them,
1 iT"3, "the houses of idolatry," or "filthinesees," with some
remarkable observations out of their authors, may be seen in the learned
Hoornbeeck's treatise " against the Jews." j|
As to the Pagans or Heathens, I might enlarge; but I shall only refer
to a story of the Americans : who, being vexed at the burning [of] their
wooden god by Mr. Gage, replied, that they knew it was a piece of
wood, and of itself could not speak; but seeing it had spoken, (as they
were all witnesses,) this was a miracle whereby they ought to be guided:
and they did verily believe that God was in that piece of wood, which,
since the speech made by it, was more than ordinary wood, having God
himself in it; and therefore deserved more offerings and adorations than
those saints (that is, of the Spaniards) in the church, who did never
speak unto people.^[ And to this may be annexed (since it touches upon
saint-worship) what Sancta Clara insinuates as a reason why there is no
precept under the gospel for invocation of saints; namely, " Lest the
converted Gentiles should believe that they were again reduced to the
worship of men;" (terrigenarum ;) " and, according to their old custom,
should adore saints, not as patrons, but as gods." **
To conclude this point: since God hath so severely forbidden the worshipping of his Divine Majesty by statues, pictures, sculptures, or images,
and in all ages given ample evidences of his wrath against such worshippers; since the true Christian religion, by means of such titular and
nominal pretenders to it, is greatly vilified and obstructed in its progress,
as to the sincere conversion both of Turks, Jews, and Heathens ; we may
easily discern where that dangerous society resides, that commits fornication with stocks and stones; termed by the church of England, in her
excellent and zealous homilies against idolatry, "a foul, filthy, old,
Synod Septima, act. iv. p. 566, torn. ill. BINII ; et D ALLS us De Imag. p. 68.
t HOTTINCERI Jur. Hebr. p. 336.
I Idem, p. 41.
% " View of Religion
in the West."
|| HOORNBEKCK Cont. Jttdteot, prolegom. p. 17; and the learned L.
SARBON, in his Roman. Culiat Nullitat, p. 15.
IT GAGE'S " Surrey of the WestIndies," p. 1/5.
SANCTA CLARA, Dew, Natura, Gratia, p. 323, De Invoc.
Sanot.

82

SERMON .

THE VISIBILITY OF THE TRUE CHURCH.

withered harlot," &c.; "that, understanding her lack of natural and true
beauty, and great loathsomeness which of herself she hath, doth, after the
custom of such harlots, paint herself, and deck and tire [attire] herself
with gold, pearl, stone, and all kind of precious jewels." *
INQUIRY III.

1* that the true church of Christ, that, out of her own invention, intermixed with Jewish and heathenish customs, (as might be specified out of
Blondus, Polydore Virgil, and others,) hath patched up a pompous worship, and bottomed now upon that grand fundamental of the Pope's authority ; which (as it is said of Jeroboam's) is " devised of their own
hearts; " (1 Kings xii. 33;) and in comparison to the institutions of
Christ, and scriptural, apostolical, primitive practice, is as it were but a
novelty and of yesterday ?As to which, the history of the church in
most things gives us a precise account of their particular rise and genealogy. In the rest, we may evidently prove by the primitive administrations that then they were not, and afterward find when they were, in use
and practice; though the exact moment of their intrusion be not determinable, since they did, sensim sine sensu, " secretly " creep in, by the
subtle artifice of some, and the sequacious temper of others; and likewise, that the barbarous times of the Goths and Vandals, making fearful
havoc of learning and the rare monuments of antiquity, have destroyed
many records. But, however, there are great heaps of rubbish and soil,
that might easily be scented up to their original stable. Let us but
instance in a few. The use of fine linen, prayers in odd numbers, sanctuaries, wax-candles, worship toward the east, ember-days, consecrations,
and the Bacchanalia and other feasts turned into the present festivities,
their origin, and [that of] multitudes of others, may be observed out
of Polydore,f Innocent 111.,$ Durandus's Rationale, and Durantius J)e
Ritibus, Bupertus Tuitiensis, Gavantus, Gratian, Ivo, Blondus, and many
others.
Give me leave a little to enlarge upon one constitution of the greatest
moment, because it is a fundamental amongst them; namely, the decree
of the Lateran council under Leo X.: whereby the pope's authority was
fully settled, and whence he became exalted above a council, and infallible,
and to be adored ; as it is in the Cairemoniale Romanum, lib. i. p. 51; et
lib. iii. p. 286. And it is this : Solum Romanum pontificem pro tempore
existentem, tanguam auctoritatem super omnia concilia habentem, fyc.,
manifest^ constat: " It clearly appears," &c., " that the Roman
bishop solely, for the time being, as having authority over all councils."
And then, p. 121 : Cum de necessitate salutis existat, omnes Chiisti fideles
Romano pontifici subesse: " It is necessary to salvation, that all Christ's
faithful ones should be subject to the Roman bishop."
This was
determined [on] the 14 Kal. Jan. 1516, [December 18th,] within the
compass of the same year wherein Luther began to assault them, as may
be observed out of Scultetus's " Annals." || Whence we may note what
*

Homilies of the Church of England," in the third part of the Sermon " against the
Peril of Idolatry," fol. 76, B. ' t POLYDORUS VIRGILIUS, Bas. 1532.
INNOCENT.
III. De AUari, Lips. 1534, &c.
BlNil Condi, torn. iv. part ii. Condi. Latent.
eess. xi. Dat. Rom, 1516, 14 Kal. Jan.
11 SCULTETI Annaks, ad annum 1516.

SERMON IX.

THE TI8IBILITY OF THE TRUE CHURCH.

8t3

a profound question that is, when they demand of us, where our religion
was before Luther; whenas themselves do date the commencement of the
greatest point and pillar of their religionnamely, the doctrine of
infallibility"within the same year wherein Luther arose; putting, the
hay and stubble of their infallible judge into the foundation of the
church. "Whereas, one of their own could boldly and freely assert, " that
though the Catholics accuse them of pinning their faith upon Luther and
Calvin, which is false: for neither Luther nor Calvin instituted any new
religion." * When they ask, Where was ours ? we answer, Where theirs,
is not; namely, instituted by our blessed Lord, preached by the holy
apostles, set forth in the sacred scriptures, and practised by the primitive
churches, and preserved all along by some notable confessors of the truth
in every age to our present times. But theirs, indeed, as it now stands,
built upon the Lateran and Trent councils, in their main fundamental, is
but a mere novelty, started up in the very days of Luther; and, in other
things wherein they dissent from us, is but of later invention, in comparison with the primitive apostolical times. And in how many grand and
weighty particulars (beside their accessory and gaudy ceremonies) they
dissent from scriptures, forsake the apostles, run contrary to the sanctions of ancient councils, might be at large educed out of authentic
records, and demonstrated to be but a novelty.
OBJECTION.
"But are there not several things found in the Reformed churches that
are of the same standing, and savour of equal novelty ; of which it may
be said, Non etc ab initio, * It was not so from the beginning "
ANSWER.
To which it may be replied, that it is the duty of all reformations to
come up exactly to scripture; f and what is not done at one time, in
levioribue aliquot, "in some smaller matters," may be performed at
another. The ingenious Bernard, glossing upon that of the Canticles,
" thou fairest among women!" speaks thus: Pulchram, non omnimode
quidem, ted pulchram inter mulieree, earn docet; videlicet, cum dieting*
tione ; quatemu ex hoc amplito reprimatur, et sdat quid dent eibi: " He
calls her 'fair;' yet not altogether, but 'fairest among women;'
namely, with a distinction: that hence she may be somewhat the more
checked, and know wherein she is defective." There is no church under
heaven perfectly beautiful: that remains for glory, when Christ will
* present her to himself without spot or wrinkle." (Eph. v. 27.) If but
pretended watchmen take away her spotted veil, (Canticles v. 7,) she will
be glad of a purer. Fas eat et cib hoste doceri: " It is wisdom to learn
by the reproof of an adversary." But, as to the grand fundamental
points, we unanimously agree : we lay no other foundation than the Bock
Christ Jesus, and seriously profess the scriptures to be our perfect rule; and
if any will teach us wherein we swerve, we are ready to yield obedience to
the laws of Christ. So that, as the learned Crakanthorpe determines, those
persons, as Ireneeus, Justin Martyr, and Cyprian, &c.,though in some
" History of the Cardinals," p. 9.
t " Preface to the Common-prayer."
NABDUB in Cantic. germ, xxrriii. fol. 144, A.

t BBE-

84

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

things they might err, yet because they thought those things to be taught
in scripture, which they made their guide, and were ready to reform upon
eviction out of the holy scriptures, they no doubt died in the faith. But
he teaches the contrary of those that hold the pope's infallible judgment
in causes of faith; for that is none of God's foundation, whereupon to
ground our belief or practice.*
INQUIRY IV.

Can that be deemed a true church of Christ successively in all


affes, that varies from itself, contradict itself, makes decrees quite contrary to precedent time, and that in matters of faith ?And if the
philosopher said right,that there is no medium in a perfect contradiction ; if the one be true, the other is equally as false: f what shall
be deemed of such a society, that in the great matters of faith have
determined quite .contrary, beside many other things of grand importance? Truth is always homogeneal, consistent, and invariable. But
here is pope against pope, council against council, one society, order,
and fraternity, against another. Where shall a poor Christian sietere
pedem, "fix his resolution?" If the former be true, the latter are
undeniably false; if the latter be true, in what a case were the forefathers of old ? In what state did they leave the world ? How might
this amaze the drowsy and enchanted world, did it but awaken them to
muse seriously on this point only!
Have not popes from the chair determined against each other; and
that in matters of faith, and other weighty cases ? How Sylveriua and
Vigilius clashed and conflicted in that grand point of the three chapters,
agitated in the fifth general council, is at large set forth by the learned
Crakanthorpe4 Did not pope Agatho determine quite contrary to pope
Vigilius in the same case ? as may be observed in comparing the actions
of the fifth and sixth council. Stephen VI. abrogates the decrees of
Fonnosus, digs up his body, and cuts off the two fingers of his right
hand which are used in consecrations. And he [Platina] adds, Postea
fere semper servata hesc consuetude sit, ut Acta priorum pontificum
sequentes aut infringerent out omninb tollerent; |j that " afterward this
custom was almost always kept up,that following bishops did either
invalidate or utterly take away the Acts of their predecessors:" of
which he gives instances in Bomanus, Theodotus, John X., and Sergius.
Gregory I.^f determines him to be Antichristian and to blaspheme,
that should arrogate that profane name of " supreme over all other;"
and calls him ft the king over all the children of pride," But his namesake, Gregory IV., deposes every one, (Sit ruinas su<e dolore prostratus,
fyc.,) whosoever does not obey the apostolical seat; ** and Nicolas II.
pronounces him without doubt for a heretic ; ff and that worthy person,
Gregory VII., or HUdebrand, (as set out by Benno the cardinal, and
others,JJ) stigmatizes such with the brands of idolatry, witchcraft, and
CRAKANTHORPE " Of Councils," p. 191.
t ARISTOTELIS Poetic, cap. 13.
J CRAKANTHORPE'S " Councils," p. 471, et alibi.
$ Idem, p. 28.
II PLATINA
in Pit. fol. 139, B.
IT GREQORU Regigt. lib. iv, ep. 32, 36; lib. vi. ep. 31, &c.
Bom edit.
* Di*t. xiz. cap. 5, col. 107.
ft Diet. xxii. cap. 1, col. 130.
ft FatcictU. Rerum espetend. diet. Ixxxi. cap. 15, col. 516, &c.; et IvOMis Decret.
pan v. De Primat. fol. 153.

SERMON IX.

VISIBILITY OF THE TRUE CHURCH.

85

Paganism, quitquu, dum Chrietianum ee asserit, eedi apostolica obedire


contemnit; " whosoever, assertiug himself for a Christian, contemns to
obey the apostolical chair."1 Again : Celestine III. determines against a
divorce between Christians and infidels; but Innocent III. determines
the contrary.* Again: Pelagius II. had commanded, that the subdeacons of Sicily should abstain from their wives : f but Gregory I. says
[that] it is durum <st incompetent, " hard and inconvenient," and allows
the quite contrary; and the Gloss adds, that " the statute of Pelagius
was against the gospel." J There are multitudes of cases [which] might
be added, wherein they made no scruple to rescind, abrogate, and decree
contrary to their predecessors. But I shall (for haste' sake) speak a
little of the variance of councils also.
The council of Constance determines thus: Eat de necessitate salutis,
credere generate concilium habere supremam autoritatem in ecclesid :
" It is of necessity to salvation, to believe that a general council hath
supreme authority in the church ;" yea, over the pope himself. And
this is ratified by pope Martin V., as the fathers of Basil set it forth to
all the world. And yet you have seen before, how that the Lateran
council hath determined the quite contrary; stating it in those very
words,that " it is necessary to salvation, that all Christ's faithful ones
should be subject to the Roman bishop ;" and in that very point, " as
having authority over all councils." ||
The council of Orange in many canons, and that of Milevis or Melei
in Numidia near Algiers, and the African council, (commonly so called,)
determine against free-will.^f The council of Gangra, (now Congria,
[Kiangari,]) by the river Halys, determines anathema to such as refuse
to communicate with a married priest.** But these things are contradicted by Trent. The like might be shown about Rome's jurisdiction,
and communicating the cup to the people, the conception of the blessed
Tirgin, and several other points, which would swell too large. Neither
will time admit the several varieties and confessions to be recited out of
Augustine of Tarracona, found in Gratian ; nor the private oppositions of
their doctors in numerous cases, collected by a reverend person.ff
I shall conclude this section with an observation about the Holy
Bible itself; whose former editions not satisfying Sixtus V., [he] set forth
A new one, ratified by his edict, A.D. 1589. Then comes Clement VIII.,
A,D. 1592, with another breve, commanding another new edition to be
received with equal veneration, and the contemners of it exposed to new
imprecations and curses. And yet these two editions of the Holy Bible
differ in two thousand places; and some so material, that they arise to
flat contradictions; which is made evident by Dr. James, in his Helium
Papale, and the edicts themselves (because the Sixtine Bibles are hard to
come by) are at large set forth by the learned Amama.Ji So that if
their popes' decretory sentences in matters of faith, their councils in
points necessary to salvation, their doctors in great and important con* Decretal, lib. iii. tit. xxxiii. cap. 1, col. 1276.
f Ibid. lib. iv. cap. 6, col. 1556.
Cane, xxrii. quest, ii. cap. 20, col. 1991 ; el djat. arexi. cap. 1, col. 195.
Condi,
Basil, in Epittold synodali d vmivertos Chiisti fideies.
j| See p. 82 EDIT.
IT Condi, torn. ii. p. 340, A.; p. 285, B.} p. 305, A.
Gangr. Contfl. can. iv.
fee. Paria. 1618, p. 313, own Schol. ZONARS.
ft BISHOP HALI/S Peace Q{
Rome."
it 4nli6ar6. Bell. 4to. pp. 67, 98, gtc.

86

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

cerne of the church, their very Bibles (such as they will permit) in
multitudes of places, egregiously differ one from another; where shall a
Christian fix his mind, in such a society, under such grand uncertainties,
contradictions, and oppositions one to another, in the high and
momentous concernments of eternity and the other world ?
INQUIRY v.
Can such claim the honour of being a true church of Christ, who
impiously derogate from the essential honour of God and of Jesus
Christ ? that exalt a sinful man unto the dignities and incommunicable
excellences of the Divine Majesty ?I trow not. But such there are,
who highly pretend to Christ and his holy church, and yet dare to open
their mouths in strange and fearful expressions in their canon-law, when
they magnify their Roman president. He is said to have a heavenly
arbitrament: he changes the nature of things, &c.; he can make any
thing of nothing.* In what he wills, his will stands for reason; neither
may any say, " Why doest thou so ? " which is by Job applied to God.f
(Job ix. 12.) He can make justice out of injustice, by correcting and
changing of laws*; and hath the fulness of power.J They allege, that
" the pope was called ' God * by Constantino." And again : " Not man,
but God, separates them whom the Roman bishop does, who bears the
viceroyship of the true God in the earth :" but that never was nor can
be proved. Again: "To believe that the Lord our God the pope, the
enactor of this decree, could not so determine, is heretical."|| Again:
" It is idolatry, Paganism, and heresy, not to obey the Roman seat: not
one iota of his statutes must be disputed."^ Again : " Christ professes
himself to preside under the faith and name of Peter," &c.: " and
although he lead innumerable people by troops to hell," (or, primo
mancipio gehennee; id est, diabolo, says the Gloss,) "there to be eternally beaten with many stripes; yet none must reprove him," &c.**
And, to name no more: the Common Extravagants treating of Christ's
power and his vicar's, the Gloss upon pope Boniface, set out by Gregory
XIII., adds this: Non videretur Dominus discretus Juisse, (ut cum ejus
reverentid loguarj nisi unicum post se talem vicarium reliquisset, gui heec
omnia possit: ff " The Lord would not seem to have been discreet, (that
I may speak with reverence of him,) unless he had left such an only
vicar behind him, who might do all these things." Whoso desires to
know more of the like tremendous matter, may peruse Ranchinus's
" Review of the Council of Trent,"!}: an author of their own, and many
others.
INQUIRY VI.

The sixth and last inquiry is, Whether that can be a true church,
that persecutes them to the utmost, yea, and upon that very account,
because they teach, profess, and maintain the holy doctrine and pure
* Decretal. GREG. IX. lib. i. tit. vii. cap. 3, Gloss.
t Diet. xcvi. cap. 7.
J Decretal, lib. i. tit. vii. cap. 3, Gloss.
Enetrav. JCMNNIS XXII. tit. xiv. cap. 4,
col. 153.
|| Diet. Ixxxi. cap. 15, col. 517 } et dist. xix. cap. . Gloss. coL 107.
If Extrav. JOAN. XXII. tit. xiv. cap. 4, Gloss, col. 145.
Caus. xxiv. qtuest. i. cap.
10, Gloss, col. 1835.
ft Kxtrav. Com. lib. i. cap, 1, De Maj. fol. 211.
" Review
of the Council of Trent," p. 114.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

87

worship which were left by our blessed Lord and hie apostle in the holy
cripture*.-~And this is not an accidental thing, falling out now and
then, when cruel ones sit in power; for it is by principle. To go no
higher than Trent, what great points of primitive Christianity are
smitten with terrible anathemas! Nay, what smaller differences are
made obnoxious to the same indignation! as, to say [that] marriage
is no sacrament, and that it does not confer grace ; or to say [that] the
church cannot dispense with the degrees of consanguinity or affinity in
Leviticus ; or to say that matrimonial causes belong not to ecclesiastical
judges, &c.* Or if we inquire all the causes that state men guilty of
heresy, what guilt would millions be involved in at that tribunal! To
deny the supremacy of Borne, is absolute heresy; f and Pius II. has
determined it to be treason and heresy, to appeal to a future council.
In what a case stands the Gallican church ! Now in these and all other
points they will be judges in their own cause. Though sometimes they
have asserted, that what touches all ought to be approved by all; and
Nicholas I. and Celestiue III. professed, that even reason itself teaches
that our enemies must not be our judges; and the canon-law expressly,
that the pope himself must not judge in his .own cause: || yet they
proceeded at Trent, though the clergy of several provinces were absent,
and some Christian princes disavowed it.
Now what becomes of persons thus determined against and excommunicated ? Why, the canon-law dispatches the matter speedily: Non
arbitramvr, $e. . ^[ " We do not esteem them for murderers, who, burning with zeal of the Catholic mother church, should happen to kill any
that are excommunicated." And besides, heretics are reckoned in so
black a catalogue, that faith is not to be kept with them : and although
Molanus and others seem to differ, that is but a private opinion ; they
but plough upon the ocean, and write upon the sea-sands, so long as it
stands in force in the canon-law: Absolutos se noverint, fyc. ;** " Let
them know that they are absolved from the obligation of fealty, homage,
and all duty, whoever were held bound by any covenant, strengthened
by whatsoever band, to such as are manifestly lapsed into heresy/' And
the council of Constance hath defined, that " the safe-conduct of
princes, granted to such, ought to be no bar to ecclesiastical procedures ;" quocunque vinculo se astrinxerint / ff " by whatever band they
have obliged themselves/' And then let us observe a ruled case laid
down in the same canon-law: Frustra sibi fidem quis postulat, fyc.:
" In vain does any man require faith to be kept to himself by him to
whom he refuseth to keep the faith plighted by himself."
Now what brave work would these things make in the world, since all
the Reformed churches lie prostrate under the thunderbolts of the
Roman Capitol! First censured for heretics, and then no punishment
is severe enough ! What will become of Christian or of human society,
if any church differ from their sentiments ? And what sad havoc has
been made in the earth, the red lines in the annals and martyrologies of
Condi. Trident, seas. xxiv. can. 1, 2, 12.
f Diet. xxii. cap. 1, Omnet.
| PJI
II. Commentar. p. 92, Franc. 1614.
Regula Juris 29.
|| Cans. xvi. quest,
vi. cap. 1, Gloss.
^ Cans, xxiii. quseet. v. col. 1791.
Decretal, torn. v. tit. vii.
cap. 16, col. 1686.
ft Condi. Constant, eess. xix. fol. 523, B.
it Regnla Juris
7, col. 860.
Buiia Comae per SIXTUM V.

88

8KRMON IX.

THE VISIBILITY OF THE TRUJK CfitUKCtf.

most churches do abundantly testify; even for such things as re consonant to the holy scriptures. How unmanly and brutish, to use blows
instead of reasons! yea, how devilish, to persecute men for keeping the
commandments of God! They are of the seed of the red dragon. (Eev.
xii. 17.) How vain, to think to conquer men's spirits by crosiers
turned into swords, and keys into guns! Persecution, indeed, may turn
some; hut it is into hypocrites: that man is never gained, but exasperated.
That is a declining cause that cannot support itself by the same means
by which it was at first propagated. Did the apostles so, whose lines
ran to the ends of the earth, and conquered so great a part of the Roman
world to Christ by " the sword of the Spirit, which is the word of
God?" (Eph. vi. 17.) Good Bernard said once to Eugenius, "What
do you use a sword for ? You are commanded to sheath it:" (as
Peter:) " Do the work of an evangelist, and feed the sheep." * Our
Lord did not bid .Peter feed his sheep with iron and steel, or his lambs
with twisted wire; though Baronius said, *' Peter's ministry hath two
parts,to feed and to kill.") That pastor shows weakness in policy,
that takes ways to increase dissenters : as Polydore could observe, that
the church's troubles under pagan emperors so increased the number
of believers, that they were at length more suspected for their multitudes
than their religion. J The more Israel was afflicted in Egypt, "the
more they multiplied and grew." (Ezod. i. 12.) Rome never lost
ground so fast, as since they used the silly engine of persecution to gain
it. Mankind is not devoid of humanity: and Christianity has nobler
maxims than Phalaris; such as flow from that Prince of Might, elect,
(Psalm xlv. 3,) who bids the world " learn " of him, for he is " meek and
lowly ;" (Matt. xi. 29, 30;) who rebuked the apostles for desiring that
fire might descend upon the Samaritans. (Luke ix. 5456.) And so is
his blessed church a flight of doves and a flock of sheep; who, by the
generous power of the Spirit of God in conversion, do ponere id bntti,
" lay down the brutish " tiger at the foot of the Prince of Peace; and, of
ferocious and savage by nature, become mild, meek, and peaceable,
" forgiving and forbearing one another," because " God for Christ's sake
hath forgiven them." (Eph. iv. 32; Col. iii. 12, 13.)
But how unhappy are they that leave the posts of wisdom, and take
sanctuary at the gates of hell! And add this note, (beside purity of
doctrine, worship, and discipline,) whereby the church may be known,
namely, its perilous and troublesome state,and [they] shown to be of
the world : as our Lord foretold: " In the world ye shall have tribulation : but in me ye shall have peace." (John xvi. 33.) Where hawks
and wolves do haunt, there are dovecots or flocks of sheep near. So
that if any ask, where our church was of old ; reply, Where persecutions
tried their faith. They know well enough where it was; they need not
ask us. It is but reading their own records, their rubrica, their " scarlet
registers;" and they will easily discern, by the scriptural points for
which holy men suffered, a sufficient mark and evidence of the true
church.
* BEHNARDUS J)e Consid. ad Eugen, fol. 1426.
f " History of the Quarrels of
Venice," p. 65.
PoLyoca'js VJRGILIUB, lib. iv, cap. 11.

SERMON IX

THE VISIBILITY OP THE TRUE CHURCH.

89

Let us then briefly recapitulate, and conclude, tnat since there are to
be found such as in fundamental doctrines determine contrary to Christ
and the blessed apostles ; such as by idolatry have broken covenant with
God, and give even the worship of latria to creatures, due to Him
alone; can such without repentance and reformation enter into the
kingdom of heaven? (1 Cor. vi. 9; Rev. xiv. 9 ; xxi. 8; zxii. 15 ;)
such as form a worship to God out of their own inventions and novelties;
such as contradict themselves in very material and important matters of
salvation ; such as blasphemously derogate from the glory and honour of
Jesus Christ; such as persecute them who profess and endeavour to
follow only the apostolical rules, and the consonant practice of the primitive churches ? Though they may pretend to a unity and uniformity,
yet does it not result into a league and conspiracy against the truth ?
The ship of the church is in danger to split against such a rock as this.
Can we judge such societies and communions to be true churches of
Christ, and not rather consent with the determination of the church of
England to the contrary ?*
If Charles the Great, Alcuinus, Agobardus, Bertram, Bernard, abbot
Joachim, Peter de Yineis, Marsilius, Dante, Bradwardine, Petrarch, Mantuan, Gerson, Clemongis, Theodoricus de Niem, and the compiler of
Fasciculus Rerum expetendarum, and many others down along the darker
times, might bring-in their suffrages in various points ; it might be justly
feared, that the late abbot Gualdo would be acquitted from rashness, in
concluding that, " amongst all the churches since the beginning of the
world, there has not been found that unconstancy and confusion as in
the church of Rome; so many anti-popes, schisms, heresies, controversies,
confusions, suspensions, persecutions, so many false opinions, scandals,
tyrannies, and intestine quarrels, as there." f But we will rather turn
these complaints into unfeigned prayer for their salvation, and wish them
no more hurt than to our own souls,that the great " God would give
them repentance to the acknowledging of the truth." (2 Tim. ii. 25)

COROLLARY III.

1
Since those are true marks of the church of God which the church of
'* England hath exhibited, and have been in some measure insisted upon ;
we may conclude, that the people of God in Britain (blessed be his holy
name !) are in the happy possession of the true apostolical doctrine and
worship, according to the holy scriptures, and consonant to what the true
church of God hath held in all ages, since the Lord Jesus, " the Apostle
and High Priest of our profession" (Heb. iii. 1,) hath left this heavenly
commission of the Father with his church.
It were no difficult task (only of labour) to show out of our own
monuments and antiquities, and from the writings and records of several
ancients and moderns, that Britain was not converted by such as came
from Rome, but by others that came hither in the reign of Tiberius, and
such as attended Joseph of Arimathea, sent out of Gaul by Philip.
1. That Philip preached the gospel in Gaul, Isidorus,^ and our
ancient Nennius, and Freculfus, do attest. That Joseph of Arimathea
Second part of the Homily for Whit-Sunday.
t " History cf the Cardinal,"
p. 39.
t ISIDORCS De Sanctit, lib. i. Ortkodo*. Palrwn. vol. i. p. 598.
BACKUS De Script, fol. p. 15 ; FRKCULFUS, torn. ii. lib. ii. cap. 4. p. 448.

90

SERMON IX,

THE VISIBILITY OF THE TRUE CHURCH.

came into Britain to preach the gospel, is exceedingly probable ; unless


to such -whom no ancient testimonies, records, or traditions do savour
or relish bat each as gratify their own private fancies and designs.
Yea, several agree that he came at the instance and by the direction of
Philip. If the charters and .muniments set forth in Monasticon Anglicanumf* if the charter of Henry II., granted to the abbey of Glastonbury, which our annalist, John Stow, says he both saw and read,f and
Sir John Price, in his "Defence of the History of Britain," recites
(verbatim) in part; $ wherein our king declares the several grants of his
British and Saxon ancestors j " which," says he, diligenter fed inquiri
et coram mepreesentari et legi, "I caused to be diligently searched out,
to be presented and read before me;" where the very deeds of king
Arthur and Kenwalch, a pagan prince, are mentioned; \\ and in some of
them that place is called " the mother of saints, the grave of the saints,"
and that it was first built by the very disciples of Christ themselves :^f if
these be not enough, let Capgrave speak,** mentioning the acts of Arthur
and Melkin of Avalon or Glastonbury, who lived before Merlin; an
author not utterly to be contemned, especially by some, as having
rescued several memorials from the grave of oblivion: let Baleus testify,ff
delivering many things from Leland, one employed by king Henry VIII.
in searching the antiquities of Britain, and out of Fleming, Scroop, and
others; yea, Leland himself, in his "Assertion of King Arthur" (MS.) :
not to mention such as have been of later date; as Polydore Virgil, and
Harding, Pitseus, &c4 According to these, it appears, that what work
Joseph performed in Britain, was by the recommendation of Philip out of
Gaul, and not from Italy.
2. But yet we may ascend higher, and show, that the seeds of Christian religion were first sown in this island twenty-six years earlier;
namely, in the latter end of the reign of Tiberius. For thus writes
our ancient Gildas : (both of Polydore's edition, and Josselin's:) Ternpore, ut scimus, summo Tiberii Cessaris, $*c., radios suos primum indulget,
idest, suapreecepta, CArwft/e: "Christ first indulgeth his rays, that is,
his precepts, in the latter end of Tiberius Csesar, as we know." This
testimony of Gildas Badonicus is also confirmed by Gildas Albanius, in his
Tract of the victory of Aurelius Ambrose, as some relate. |||) But, however, let us take the former Gildas's time ; whereof though some of ours
have in some measure debated,^[ yet let us a little further examine it.
The last year of Tiberius fell in anno Christi 37, as Petavius,*** one of their
exactest chronologers, states it; who brings Peter first to Borne, A. D.
42; and sets him in the chair, A. D. 43. But the Britons received the
gospel five years before his coming to Rome; and that while Peter was
yet (in the year 37) at Joppa. (Acts ix. 43.) But if Baronius's account
he tame, (who has but a small faculty at chronology or astronomical
Monatt. Anglic, vol. i. p. 13, &c.
f STOW'S " Annals," p. 37.
t PRICE in
" Defence of the History of Britain," p. 111.
USSERI Primord., p. 5, 27, 740.
|| SPELMAN'S Concilia, torn. i. apparat. p. 12.
IF STOW, p. 37; and SELDEN'S
" Notes on the Polyolbion," p. 64.
CAPGRAVB De Joseph Arimath. tol. 197, A. B.
tt BALECS, p. 15, Bas. 1669, fol.
HARDING, fol. 40, 41, anno 63; POLYDORE,
p. 62; PITSEUS, p. 12.
GILDAS, ex edit. Polydori, p. 10,1626 ; et edit. Joan.
Joeselln, p. 9, B. 1668.
|||| Fox's " Martyrology," vol. i. p. 137.
11 DR MASON,
p. 61 j BISHOP OF COVENTRY'S [MORTON] Grand Imposture," p. 36.
* PBTAVICB De Doct. Temp. lib. xi. cap. 8, p. 304.

8E&MON IX.

THIS VISIBILITY OF THK TRUE CHURCH.

91

calculations, especially of eclipses, so necessary to an annalist, beside the


truth of his allegation,)he brings Peter to Borne A. D. 44,* but settles
his episcopal chair there A. D. 45, fif this be true, the Britons' receiving
the gospel, A. o. 37, must then anticipate Peter's coming to Borne [by]
seven years, and erecting his seat and ordering a church there [by] eight
years. Again: Marianus Scotus brings him to Borne A.D. 47 ;J and
then Britain's conversion antedates theirs by ten years. But all this, and
much more that might be urged, ties upon the supposition of Peter's
being there at all; which many of the learned greatly question. For
Marsilius of Padua argues that Peter was not there, and that Paul was
the first bishop of Borne. But these things impeach not our cause at
all; forasmuch as all the apostles had the same commission, with parity
of honour and power. ||
If, then, the British church were planted before ever Peter came to
Borne, let us call to mind that ancient rule: Omnes ecclente huic subjecta moment a quo inetitutae aunt: " All churches remain subject to
him" (that is, in his successors) "by whom they were instituted."
And this is not so much a private, as a public, sanction of the general
council of Ephesus, in the case of the Cypriote; who, having received
the faith from Barnabas, yet were much molested by the bishops of
Antioch. Concerning whom the Ephesine fathers made a decree, and
extended it to all churches : Nullu* episcoporum, fyc.y aliam provinciam, qua
non antea et ab initiofuit sua, sub suam, fyc., mamtm trahat :^[ " Let no
bishop bring under his power another province, which was not his before
and from the beginning." This is yet more insisted upon by Zonaras in
his comment upon the eighth canon of that council,** and by Balsamon
in his Scholia ; ff and what is there spoken of Cyprus, some have applied
also to Crete upon the same ground; but it is not time to discuss that,
or of other provinces. Suffice this canon to our case: $ that since
Britain received the first glorious light of true faith from other disciples
of our Lord, and not from Peter ; and was converted some years before
ever the common tradition of Peter's coming to Borne can be cleared;
this rule totally exempts us from all jurisdiction pretended by them;
since we are upon these grounds evidently reducible to some of the Asian
or Greek churches, in respect to the ancient rites of worship concording with theirs and oppugnant to Borne. This was the quarrel between
the British bishops and Austin the monk, as Venerable Bede relates,
in tnultia, " in many things," but especially in the celebration of Easter
and ministration of baptism. This troubled the North British churches:
about which very thing the synod at Whitby was called A. D. 664; and
there Hilda and her associates averred their customs from John, Philip,
Polycarp, &c., of the eastern communion. |||| Neither were these matters
wholly silenced as to the Welsh Britons, till the year 762.^[4|f More might
be said also about Lucius's and Ethelbert's times; that the last especially
BARONII 4nnalet, ad annum 44, n. 11, 26.
t Idem, ad annum 44, n. 28 j et an.
45, a. 1.
MARIANUS SCOTUS, p. 367.
4 MARSILII Defeiuor Pacie, p. 207.
|| Idem, ibid.
tf
Ada Concil. Epherin. torn. ii. app. cap. 4, p. 201, edit. Peltan.
Concil, Ephetin. , p. 86, edit. Pail. 1618. '
ft BALSAMON Synod.
Ephet. cam. viil. p. 319, Pad. 1620.
it Carol, a Sancto Paulo, p. 18.
55 BED*,
lib. ii. cap. 2, p. 112.
|| BALEUS, fol. 81; SPBLMAN'S Concilia.
11 LLUYO'S
" Brev. of Britain," fol. 57, B.

92

SERMON IX.

THE VISIBILITY Of THE TRUE CHURCH.

was but an attempt to yoke the British churches under the dominion of
Borne, which they stoutly resisted. And it might be evidenced, that
Christian religion was initiated among the Saxons before Austin the
monk arrived. For queen Bertha enjoyed the benefit of Christian worship by the ministry of Luidhardus, a bishop, sent with her out of
France j * and it was celebrated in a British church, dedicated to St.
Martin, in the east side of the city of Canterbury, and built in the time
of the Romans, as some others were which Austin had leave to repair .
But say, 1. We received our light first from Borne; (which is false;)
and grant, 2. The dominion of Peter to be universal; and yield, 3. The
bishop of Rome to be bis undoubted successor; and that, 4. There are
no flaws in the old chair; and that, 5. This bishop is invested by Christ
with all the privileges of an apostle; which are all precarious and
begged j yet, if they apostatize.frotu. the doctrine and faith of Peter, must
all other churches be censured for separating from them who separate
from Christ, from Peter, and from Paul ? We profess to hold unfeignedly
with old Rome whatever it held according to Paul's epistle to the
Romans; nay, and with the church " in Babylon," sv , (1 Peter
v. 13,) (possibly near Memphis,) in whatever they retained of Peter's
doctrine. When they are returned to Peter and Paul's doctrine, Sec.,
then let them treat with us; but else, if any depart, that old maxim
should be refreshed: Causa, non teparatio, schismaticum facit: " It is not
separation, but the cause, that determines schism. They are schismatics
that depart from Peter." And another not to be forgotten: Dum
ecclesia habet pastorem faerettcum vel scfiismaticum, vacare intelligitur :
" While a church hath a heretic or schismatic for its pastor, it is to be
counted vacant." In which case, what shall be said to their own Genebrard? who affirms, that fifty popes in succession, for almost one hundred and fifty years together, were either apotactici vel apostatici, potiue
quhm apoatolici; \\ " irregular or apostates, rather than apostolical."
Pope Marcellinus said, he could not see how they could be saved, who
were advanced to the papacy. (ONUPHRIUS in Pita Marcellini.) I shall
not here enlarge upon any of their irregular intrusions into the throne, the
fighting and bloodshed (mentioned by Ammianus^f) at the election of
Damaaus; nor their personal vices and heresies; nor the insession of the
chair by that learned dame, unkindly mentioned by Laonicus,** and
uncomfortably revived in our Church-Homilies.ff When these points are
duly and seriously weighed, what cause the Reformed have had for a secession and departure from them, to the glory of God, to the reverence of
Peter's doctrine, to the comfort and peace of our consciences, let the
Greek churches, or any other that maintain scripture-doctrine and worship, nay, let all in other parts of the world that own the true God, be
judges.
But, to draw to an end : how greatly traght we to resound His praises,
who hath in all ages, through the depth of the darkest times, conserved
the true faith and doctrine all along; and of his great mercy conveyed to
BEDA, lib. i. cap. 26.
Decretal. . IX. lib.
annum 904, p. 807.
1
Rebus Turc.lib. vi. p. 200,
tot Whit-Sunday," fol. 232,

f Idem, ibid. cap. 26.


Const, ^postal, lib. ri. cap. 4.
v. tit 7, fol. 285, Paris.
II GENEBRARP. Chron. lib. iv. ad
AMMIANOS, lib. JHCVU.
* LAONICUS CHALCOCONDYLAS De
ed. Col. Allobr. 1615.
tt Second part of the " Sermon
233.

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

93

v* authentic testimonies and evidences, notwithstanding the barbarism and


violence of several ages against the truth! Nay, it might be shown that
God hath not left us without a lamp of testimony to the most material
points, even here in Britain: but that it would arise to a little chronicle,
not proper for this place and time, but obvious to be observed, in the
several hints and reflections upon what they called " errors" in several
public synods in this island; even till the time of Wickliffe, when the
truth broke out more gloriously, and still shineth in great lustre, blessed
be His most holy name !
COROLLARY IV.

Hath Almighty God, of his infinite goodness, so graciously hitherto preserved his church s and bestowed upon the Reformed countries his most
Holy Bible, translated with great care and diligence out of the sacred
originals into our mother-tongues ; and poured out that grace to endeavour
to reform, according to his heavenly directions therein recorded ? Let us
"give the more earnest heed to the things which we have heard, lest at
any time we should let them slip ; " (Heb. ii. 1 ;) and " holdfast" that
which we have received from heaven, " that no man take away our crown"
(Rev. iii. 11.)
Let us take heed of wantonness; of resisting or abusing the blessed
gospel; or any way walking unworthy of it; lest God, provoked by our
unholiness, should remove the golden candlestick into corners or to other
nations. Let us take great heed of creeping corruptions, and of those
communions that err in faith, departing from the Head, from the scriptures, from the doctrine of the apostles, from purity of worship; lest,
if we partake of their sins, we be involved also in their plagues. " Come
out of her, my people," says the Lord; (Eev. xviii. 4 :) and having been
obedient to the heavenly vision, let us keep our garments unspotted, that
men see not our shame ; (Rev. xvi. 15;) as we love the salvation of our
eouls and the glory of " the Son of the living God/' the only true Basis
and Rock of his church. Let us heartily pity and earnestly pray for
such as are yet judicially hardened to believe a lie. (2 These, ii. 10, 11.)
COROLLARY V.

Since our blessed Lord hath built his church upon himself, who is a
Rock fencing with milk and honey; then all true believers, being fixed
upon this amiable and lovely "Foundation laid in Zion" should sweetly
unite in holy love together, being " rooted and built up together in him."
(Col. ii. 7.)
Let not these living marbles, polished for Solomon's palace, dash
against one another. Let not the sheep of Christ push each other.
Quit teneros oculvs mihi fascinat aynot VIRGILII Bucolica, ecL iii. 103.*

"Who hath bewitched you, 0 foolish Galatians?*' (Gal. iii. 1.) These
unnatural buttings (as shepherds observe) presage very stormy days.
Shall roses that grow in Sharon gash each other's tender sides, and the
church's vines turn brambles ? When some troops in an army fight not
against the enemy, "but give fire at their own regiments, is it not a noto* " What magic has bewitch'd the woolly dam,
And what ill eyes beheld the tender lambs ?"DRYOEN'S Tranalation.

94

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

nous sign of infatuation, or conspiracy against their native prince ? Shall


a few externals engage spirits in mutual heats and conflicts, to the laughter, scorn, and hope of the adwrsary ? who will join -with one part for a
while, that they may devour both at last; and blow up those intestine
heats into a flame, at which they will joyfully warm their hands. Mildness and meekness is the glory of a Christian ; and the way to gain brethren to our opinions is by ponderous arguments and sweet affections.
Naturalists observe, that fish will never be taken by a bloody net; and
when sheep bring forth lions, it is portentous of tyranny.* It is utterly
impossible, in our lapsed estate, to make all of a mind; and a most
improper means, to propagate opinions by violence. Socrates, treating
of the diversities about Easter and other rites, in an excellent chapter
tending to Christian union, says, ? ; 8g<p)v>|<rav,-f that
" they by no means dissociated from one another;" and that those who
consent in the same faith, may differ inritesand ceremonies ; | and that
the apostles gave no precepts about such matters, but left all to their free
liberty: and again, bewails such as in his time counted whoredom
indifferent, but strove for such feasts as for their lives. j| Neither may
we forget those golden sayings of blessed Austin: Interminabilis est ista
contentioy generous lites, non finiens guaestiones: sit ergb una fides, $<?.,
etiamsi ipsa fidei unitas yuibvsdam diversis observationibua celebratur,
guibus nullo modo quod in fide verum eat impeditur: ^[ " This contention
is endless, gendering to strife, not putting an end to questions: let the
faith therefore be one, &c., although the unity of faith be celebrated with
certain diverse rites, by which that which is true in the faith is no ways
hindered/' All the glory of the queen is within: those outward rites
are only the embroidery of her garments, which may be of various
colours. (Psalm xlv. 13, 14.) The dove of the church may have her
*' wings covered with silver, and her feathers with yellow gold." (Psalm
Ixviii. 13.) The same army may have diversity of banners; and yet fight
unanimously and victoriously under one and the same general. We agree
in the main; and " whereto we have already attained, let us walk by the
same rule, let us mind the same thing:" and if any be otherwise minded,
God may in time reveal even that unto them. (Phil. iii. 15, 16; Gal. vi.
16.) There will never be peace in the Christian world, so long as scrupulous externals are by proud and foolish persons pressed with equal
rigour to many substantials and fundamentals.
So far are some pious spirits from this fiery temper, that they are not
without hope of several in far different communions. But if any among
ours speak or write more mildly, favourably, and softly, of some of theirs,
it is not to be understood of such as finally persist in the high and fundamental points of difference; but of them that privately whisper and sigh
among their friends, Sic dicerem in echolis, zed tomen (maneat inter no*,)
diversum sentio, fyc.; non potest probari de sacris Uteri, fyc,: ** " So I
speak in the schools, but yet (let that be kept private) I think otherwise,
and that it cannot be proved out of holy scriptures:" of such as sincerely cry out with the cardinal, Tutissimum eat fiduciam totam in sold
* JULIAN.
t SocRATie Eccles. Hist. lib. r. cap. 21.
|| Page 699.
If Epist. l*xxvi, p. 388.
343, edit. 1609.

Page 696.
Page 697.
Vrtperg. Paralip, p.

SERMON ix. THE VISIBILITY OF THE TRUE CHURCH.


95
Dei misericordid et benignitate reponere: " It ia safest to cast all our
confidence on the mercy and benignity of God only;" * to adhere to the.
precious blood of Christ alone, without works: (there be some even in
Babylon of His people, to be called out in the day of vengeance: Rev.
xviii. 4 :) such as are in heart ours; and, as to the cardinal point of justification, die in the Reformed religion : such as Pighius, (though otherwise bitter,) as Vergerius, Gerson, Ferus, Jansenius, and father Paul the
Venetian, and many others.f
COROLLARY VI.

In the sixth and last place: All the true living member of the holy
church of Christ may be greatly comforted from this text and doctrine.
For though the church will never be fully quiet and at rest while the
gates of hell stand undemolished; but will be still exposed to furious
assaults, to boisterous waves, tempestuous storms, direful persecutions,
and secret undermining heresies, to their molimina and blandimenta;
sometimes to "fierce oppositions" and " flattering enticements," and
sometimes to both together: yet herein stands " the faith and patience
of the saints." (Rev. xiii. 10 ; xiv. 12.) Therefore all gracious Christians
must be content, and resolved to exercise themselves in this spiritual warfare, and by fervent prayer call down auxiliary help from heaven; whereby
the invincible and omnipotent God is humbly implored, and legions of
holy angels sent in for assistance. Yet,
1. Let holy souls be comforted in this,that "no weapon formed
against Mount Zion shall" finally "prosper." (Isai. liv. 17.)" The virgin, the daughter of Zion, hath despised them, and laughed them to
scorn; the daughter of Jerusalem hath shaken her head at them." (Isai.
xxxvii. 22.) For, as the " golden-mouthed " preacher expresses it, Tijy
/3eXo0jjxjv e%extvaxrev ;, TTJV Se )< .
" Satan hath emptied his -quiver, but hath not hurt the church." By
how much the more the enemies rage against her, by so much the more
the true professors of piety and faith increase : not unlike the vine, that
grows the more fertile by pruning; or as the palm, that rises the more
erect after weights and pressures; and although in time of trouble like
some plants that shut up their flowers upon a storm, yet afterward display their lively and lovely colours more oriently to the face of the
shining sun. The -church of God, though she be not always so openly
visible as that all the world shall cry, " Hosanna " to her splendour and
glory, yet she grows more numerous, holy, and stable, by her troubles.
Her enemies may seem for a time , valere; but shall not %ueiv, preevalere, as it is promised in the text: [they may seem] " to be
potent and strong;" but shall never "subdue and vanquish" her.
They might believe Christ, and spare their trouble. They may vires
exerere, " put forth their utmost power;" but *' the gates of hell," (,
portee mortis,) " of death and the grave," shall never attain to or compass so deadly a stroke as shall extirpate the church in any age. Nay,
the wisdom of God hath ever turned their policies into folly, and their
* BELLARMINUS De Justif. torn. IT. lib. v. c. 7, p. 276, Col. Agrip. 1628.
f OSIAN~DER, cent. xvi. p. 601.
t CHRYSOSTOMI Serm, i. in Pcntecott, torn. . . 979, ed.

96

SERMON IX.

THE VISIBILITY OF THE TRUE CHURCH.

puissance into cowardice. They have often been forced to sack up the
cockatrice-eggs that they have laid, and felt the keenness of their own
recoiling arrows. They may open [their mouth], hut shall never be able
to swallow the church : they may cast out floods, but shall never drown
her: (Eev. xii. 15, 16;) as he said of ancient Rome, Mersa profundo,
pulchrior evenit: * " Cast her in the sea; she dives, and rises again with
her face washed from spots, and looks more beautiful." The church may
be pressed for a while, but suppressed never. " The archers may shoot
sorely at" her: but her " bow shall abide in strength." (Gen. xlix. 23,
24.) God will have a church to endure to the world's end, in spite of all
the privy leagues and confederacies that are contrived in, or all the forces
and powers that issue from, the gates of hell. Her " place of defence
shall be the munitions of rocks;" (Isai. xxxiii. 16 ;) and " all the
nations that fight against Ariel shall be as the dream of a night-vision."
(Isai. xxk. 7.)
2. The church, after all assault and conflicts, in fine shall be completely
victorious and triumphant; she will joyfully survive her enemies, and
behold their funerals.Let holy souls rely upon this promise in the text,
and improve it in prayer for their comfort and sustentation; for the
mouth of the Lord hath spoken it: " The nations shall see " it, " and be
confounded at all their might: they shall lay their hand upon their
mouth, their ears shall be deaf. They shall lick the dust like a serpent,
they shall move out of their holes like worms of the earth : they shall be
afraid of the Lord our God, and shall fear because of him." (Micak vii.
16, 17.) There is a time,and it hastens,that this rock shall dash
them in pieces, and they shall " become like the chaff of the summer
threshing-floors; and the wind shall carry them away, and no place be
found for them." (Dan. ii. 35.) There is a glorious time a-coming,
(rumpantur ut ilia Ronue,^) when the stones of this temple shall be " laid
with fair colours, and her foundations with sapphires, her windows with
agates, her gates with carbuncles, and all her borders with pleasant
stones ;" (Isai. liv. 11, 12 ;) when the false rock of the pretended Peter
shall, hike a millstone, be flung into the depth of the sea; and her gaudy
edifice shall melt into foam, and be dissipated among the waters. Then
shall one of their own prophecies (I mean, of the Irish Malachi ) be
surely fulfilled: Civitas septicollis diruetur, et Judex tremendus judicabit
populum suum : " The seven-hilled city shall be ruined, and the terrible
Judge shall judge his people." Or rather, that of Obadiah : " Saviours
shall come up on Mount Zion to judge the Mount of Esau; and the kingdom shall be the Lord's." (Obad. 21.)
3. In the mean time, let the church of God be comforted also in this,
that the dread of support shall be given her, and the water of consolation shall be sure. (Isai. xxxiii. 16.) Out of this Rock of ages flows a
river of living waters, " the streams whereof shall make glad the city of
God." (Psalm xlvi. 4.) Nay, "with honey out of the rock" shall they
be satisfied, (Psalm Ixxxi. 16,) while wandering in the wilderness toward
HORATII Ctarm, lib. iv. od. iv. 66.
t This quotation is altered from a line of
VIRGIL, Bucol. eel. vii. 26. WAETON thoa translates the original:
" Till Codras' heart malign nidi envy break."EDIT.
I MESSWOHAM, Fioriley. Hibernice, p. 378.

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

97

Canaan; and at last transported to the city of the New Jerusalem, which
is above; where there ia "fulness of joy, and pleasures for evermore;"
(Psalm xvi. 11 ;) where "they shall be abundantly satisfied with the
fatness" of that heavenly temple, and shall drink-in the riven of the
celestial Eden, *3"3}> JSdenis tua. (Psalm xxxvi. 8.)

SERMON X.

(XV.)

BY THE EEV. RICHARD MAYO, A. M.


THE PAPISTS DANGEROUSLY CORRUPT HOLY WOBSHIP, BT THEIR SINFUL PRATERS
TO SAINTS AND ANGELS.

INVOCATION

OF SAINTS AND ANGELS UNLAWFUL.

How then ehatt they call on Mm in whom they have not believed ?
Romans z. 14.
MY business being to show the sin and folly of the Papists in praying
to angels and saints departed, I thought this scripture would be a fit
introduction to it. This text alone, in the learned Usher's opinion,*
will put an end to this controversy amongst those that list not to be
contentious. I shall not dilate upon the context; let it suffice to tell
you, that the scope of the apostle is to prove, that there was a necessity
of preaching the gospel to the Gentiles, as well as the Jews. He had
showed before that there is no difference betwixt them ; that " the same
Lord over all is rich unto all that call upon him;" that the Gentiles
calling upon him should be saved by him: (verses 12, 13:) hence, therefore, he infers that the gospel must needs be preached to them; for, as
it follows in the text, " How shall they call on him in whom they have
not believed ? and how shall they believe in him of whom they have not
heard ? and how shall they hear without a preacher ? "
His way of arguing is such as logicians call " sorites;" rhetoricians,
" a gradation:" and it is very forcible and demonstrative. So also is
his manner of speaking, which is by way of interrogation ; which is the
more convincing, because it carries with it a kind of an appeal to the persons spoken to. The interrogation here is equivalent to a negation :
" How shall they call upon him ? " that is, They cannot call upon him ;
it is not possible nor practicable. " In whom they have not believed:"
the original is, " On whom," ; 6 - there must be a
believing on him, as well as in him, whom we invocate; that is, there
must be a fiducial trusting and relying upon him. All supplication is
founded on faith : none implore his favour on whom they have not some
reliance; we petition no others here on earth, we must direct our prayers
In " Annrer to a Challenge made by a Jesuit in Ireland," p. 377.

98

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

to no other in heaven. Whoever is the object of oar prayers, must likewise be the object of our trust. Now, it is God alone (who is distinguished
into Father, Son, and Spirit) in or on whom we must believe. It is to
him, therefore, and him only, that we must pray. He is accursed in
scripture that trusteth in any other, and so is he that religiously worships or invocates any other, but God alone. If Christ himself were
a mere man, and not God as well as man, we should sin by believing
in him, or by worshipping and calling upon him. It is one argument
whereby we prove the Deity of our blessed Redeemer,that 'the scripture doth everywhere represent him as the object of faith and religious
invocation.
This foundation being laid, I come, without farther prefacing, to raise
or build upon it this ensuing proposition:
THE: PROPOSITION.
The practice of the Papists, in praying to angels and saints departed,
is very blameworthy and abominable in the sight of God.
In the handling hereof, I shall, First, show you that this is the practice
of the Papists,to pray unto angels and saints ; Secondly, that their so
doing is very blameworthy and abominable in the sight of Ggd.
I. This is the Papists' practice.To the end I may not falsely charge
or accuse them,
1. I shall, in the first place, set down the doctrine of their church about
this matter, and that as it stands recorded in the council of Trent.
Thus, then, that council hath determined: " That, the saints reigning
with Christ and offering up their prayers for men, it is good and profitable
humbly to invocate them, and, that we may obtain benefits of God through
his Son Jesus Christ our Lord, who is our only Redeemer and Saviour,
to have recourse to their prayers, aid, and assistance." * It is true, here
is nothing decreed about the invocation of angels j (though that be also
their common practice;) but here is a positive prescription about the
invocation of saints. " It is good and profitable," says the council,
" humbly to invocate them, to have recourse to their prayers j " who,
beside their praying for us, are supposed to afford some other aid and
assistance to us : and wHat should that be ? Why, to confer grace and
glory and every good thing.!"
2, That this is intended, will appear, if you consider, in the next place,
those forms of prayer that are in common use amongst them.And here I
shall not instance in those pieces of devotion which are muttered in private comers or closets, but in such as are read or sung in their public
churches or assemblies. In the "Breviary" or "Hours of Sarum'*
Sanctis una cum Christo rtgnantibus, et orationes pro kominibus offerentHnts } oontan
atque utile est tupplicifer eot invocare, et ob beneficia a JDeo impetranda, per Filium ejus
Jerum CMetum, qui foltts water JRedemptor et Salvator ett, ad eorum orationes, opem,
auxiliumque confugere.Cone. rid. Bees, ix.
f InvocaneK sunt sancti eo quod pro
salute homthum preces ussidui faciimt, muttaque eorum merito et gratia in not Deus confert
beneficia. Rogati peccatorum veniam nobis tmpeirant, et conciiiant nobis Deigratiam.
Videpfara in Cateckitmo ea Decrei. Condi. Trident. Pontif. Juttu edit. " The saints are
to be invoked, forasmuch as they pray with assiduity for the salvation of men, and God confers many benefits upon us on account of their merit and favour in his sight. When
entreated, they obtain for as the pardon of oar sins, and procure for us the good-will and
grace of God."EDIT.

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

99

(which was in great request here in England before the Reformation) I


find many pretty strains of devotion: sometimes to all the choir of angels
in general; sometimes to this and the other angel in particular,to
Michael, Gabriel, Raphael, whom they dignify with the title of " archangel." But in that and in other Breviaries they are far more liberal of
their prayers to the saints: though they ore made' a little lower, yet the
devotion of the Papists is carried a little -higher to them than to the
angels. To these, and to their prayers, aid, and assistance, they are
more particularly directed ; (as you heard;) and accordingly they practise. Of these they do not only desire that they would pray for them ;
(as some of their later writers, mincing the matter, do pretend;) that
indeed would be less culpable, though altogether (as we shall see) unwarrantable : but these they formally invocate and pray unto ; .and that with
the same show of devotion which they use to God himself. To these
they build temples, erect altars, burn incense, make vows and promises,
&c. These they dignify with the same names, titles, and attributes as
they do our Saviour himself; * and of these they ask the same blessings
and favours as they do of God, and which are beyond the power of any
mere creature in heaven or earth to give. In particular, they pray unto
them to enlighten their eyes, to increase their virtues, to pacify their consciences, to pardon their sins, to comfort and save their souls, &c.f
It is a poor plea of Bellarmine's whereby he attempts to defend such
prayers,that * though the words themselves may seem to imply more
than a mere praying to the saints to pray for us, yet that is all which
they intend." To this purpose, also, a later writer delivereth himself.
" It is not," says he, " the dead words, but the intention of the speaker
that animates them, that makes them to be a prayer." And again : " It
is the sense that makes the words to be prayer, and not the bare characters or letters: and that the church's sense is no other but to desire the
saints to obtain for us the blessings expressed in those forms, is manifest
from her frequent intermixing that usual form of, * Pray for us,' and from
her public doctrine, as declared in the council of Trent, and inculcated to
all the faithful in their Catechisms." To all which it may be replied,
that many use these prayers who never were instructed concerning any
such interpretations of them. And from whence should men learn the
sense of their prayers, but from the known signification of the words
used in them ? If their leaders did mean as some of them speak and
write for the better colouring and gilding-over [of] this abomination,
* S. Claitdi, detolatorum cotuolator, captworum liberator, returrectio mortuorwm, lumen
coHsonun, auditat eurdorum, sanator languid&rum, tutor navfragantium, via errantium,
tabu omnium in te sperantitim, &c.Hera tecundum Ueum Jtomanum, 6 die Junii.
" St. Claudius, die consoler of the desolate, the liberator of the captives, the resurrection
of die dead, the light of the blind, the hearing of the deaf, the healer of the sick, die guardian
of the shipwrecked, the way of the wanderers, the salvation of an who hope in thee," fee.
EDIT.
f 0 beati apottoli , solvite me apeccatit, defendite me a pasnit inferni et de
potettate teneorarum, confortate me, et ad regnum aternum me perducite. Omnet tanettt
viryinet JDei, adjuvate me, ut habeam bonam voluniatcm cordit, corpora taniiatem, casttiatem, et, pott curtum vita mete, tocietatem perpetual beatitttdinis,Ibid.
"O ye blessed
apostles of Ood, absolve me from my sins, defend me from the pains of hell and from die
power of darkness, strengthen me, and bring me to the eternal kingdom. all holy virgin
of God, assist me, that I may possess a good will in my heart, health and chastity of body,
and, after die journey of my life, the society of endless bliss."EDIT.
De Sonet.
Beat. lib. i. cap. 17.
Catholics no Idolaters," p. 402, 404.

100

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

why do not they all 'this while reform their Breviaries and forms of
devotion, and so frame the petitions or prayers therein that they may be
a little accommodated to this sense that they would seem to put upon
them ? A learned person,* speaking to this very case, brings the Papists
to this dilemma: " Those/' says he, " of the Roman church that use
these forms, and that according to the known sense of the words, either
they do weU or ill in so doing: if they do ill, then their church is guilty
of intolerable negligence in not preventing of it; if they do well, then
their church allows of more than bare praying to angels and saints to
pray for them."
It must be confessed, the church of Borne hath laid aside some of
her old Breviaries and Offices: yet, because they were formerly allowed
and enjoined, she must be accountable for them, until she confess her
error and mistake.
Before I pass this head, let me show you one thing in their practice
that deserves a particular remark; and that is the hyperdulia, (as they
call it,) or " the transcendent service and worship," which they bestow
upon the Virgin Mary. Her they salute and call upon under the terms
of " the queen of heaven, the gate of glory, and fountain of mercy, and
mother of all grace:" she is a " goddess, saviouress, advocatess, mediatrix, empress," and what not? For her they have many particular
Offices; f and to her they direct more prayers than unto God himself.
To one Pater-noster they are taught to say ten Aye-Marias ; which being
five times said, makes one " rosary," or " chaplet of prayers :" and, to
the end they might not be .deceived in their tale, they say that St. Dominic
(it may be, one of Our Lady's chaplains) did invent the use of beads.
Of her their approved and renowned doctors affirm many incredible
things; as, that, " she being the mother of the Son of God who doth
produce the Holy Ghost, therefore all the gifts, virtues, and graces of the
Holy Ghost are by her hand administered to whom she pleaseth, when
she pleaseth, how she pleaseth, and as much as she pleaseth." $ They
teach that '* she is constituted over every creature; and whosoever doth
how his knee unto Jesus, doth fall down also and supplicate his mother;
so that the glory of the Son may be judged not so much to be common
with the mother, as to be the same:" that " she assumes to herself,
of the omnipotency of her Son, as much as she pleaseth;" || and that
" she comes before the golden altar of human reconciliation, not interceding only, but commanding; a mistress, not a servant." ^f They tell us
OR. STILLINGFLBET'S " Idolatry of the Church of Rome," p. 166.
t In the Psalter
approved by the doctor of [the] Sorbonne, I find this prayer to the Virgin Mary: "My
only succour, my lips are bound to publish no other praises but thine. By thee the head of
the serpent hath been bruised, the world repaired; thy power is bonndless. Unto thee I
confess my sins; into thy hands I commit my soul. Come onto Mary, ye who have thirst:
pray unto her, that with her water she will wash away the filthiness of your sins," &c.
t Mater est Fiiii Dei yui producif Spiritum Sanctum ; idea omnia dona virivtis et gratia
ipsius Spirit^ Sancii, quiou vull, quando vult, guomodo vutt, et quantum wit, per manvm
ipsius administrantur.BERNARDINI SEN EN sis Serm. l*i. art. i. cap. 8.
ConstittUa est super omnent creaturam; et quicunque Jetti curvat oenu, matri owgue promts
supplicat; et Filii gloriam earn moire no tarn communemjudico qudm tandem.ABNOLDI
CARNOTBNSIS Tract, de Laudibu Firgmit.
\\ Ipta Dei mater de ontnipotentia Filii
ftti, cut ett innifa, quantum vult ei&i cusumit.BERNARDINI DE Bcsris Mariale, pan xii.
eenn. U,
If Accedit ante aureum kumante reconciliatienis attain, no tolum rogans, ted
imperantj domino, 00 aneilla.DAMJANUS De Nativit. beat* Maria, serm.!.

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL

101

ithat the history of Ahasuerus in Esther a figure of God's bestovng half his kingdom upon the blessed Virgin; that, having justice and
mercy, as the chiefest goods of his kingdom, he retained justice to
himself, and granted mercy unto her. Hence, if a man find himself
aggrieved in the court of God's justice, he may appeal to the court of
mercy of his mother; she being that throne of grace whereof the apostle
speaketh in the Hebrews: ' Let us go boldly to the throne of grace, that
we may receive mercy, and find grace to help in a time of need.'" *
" In respect of her," they say, " God after a sort is more bound to
us, than we are to him." f ** She in some respect did greater things to
God, than God himself did to us and all mankind." $ " She only said,
' He that is mighty hath done great things to me :' but of her we may
say, ' She hath done greater things to Him that is mighty.'" Farther,
they tell us that, " though she be subject to God, inasmuch as she is a
creature ; yet is she said to be superior and preferred before him, inasmuch as she is his mother." |) Hence they call upon her, " in a mother's
right, to command her Son."f Yea, in Our Lady's Psalter, which is
made in imitation of David's Psalms, the name of God is every where
expunged, and the name of the Virgin Mary put in its place. " Our
Lord " is changed into " Our lady." Instead of, " In thee, 0 Lord,"
it is, " In thee, 0 lady, I put my trnst: let me never be confounded."
Instead of, " Let the Lord arise," it is, " Let our lady arise, and let her
enemies be scattered." Instead of, "0 come, let us sing unto the
Lord," it is, " 0 come, let us sing unto our lady, and make a joyful
noise to the queen of our salvation." The very rehearsal of these things
is enough to make your ears to tingle, and your hair to stand on end.
how patient is God in bearing with the provocations of the Papacy!
II. The second thing to be considered is this, that this practice of the
Papists is very blameworthy and abominable in the sight of God.A
little reflection upon what hath been already declared might serve for
confirmation hereof, and be instead of a thousand arguments, with all
those who have the least zeal of God's honour remaining in them. However, ex abundantly ["over and above,"] I shall attempt the proof of
what I have propounded, by showing you that this practice of the
Romanists is,
IT IS VN8CRIPTVRAL.

1. Unscriptural.It hath not any warrant from the word of God.


This is acknowledged by the most ingenuous amongst themselves. Ban Dedit beata Virgini Reg region, Pater cvelettit, dimidivm regni euij quod tiyn^ficatum
ett in Better regind, ire. Sic Pater ctelettie, cum habeat justitiam et miterieordiam,
tanquam potiora regni sui bona>justitid tibi retentd, miterieordiam matri Virgini eoncettit.
GABRIEL BIEL in Canon. Mista, lect. 80. Si quit tentit te gravari a foro juttitia Dei,
appellet ad forum mitericordia matri ejut.BERNARDINI DE BUSTIS /ariale, pan iii.
sorm. til. in excellent. 4, et para v. serm. vil. in excellent. 5.
t Propter beatam Virainem Deut quodammodd plut obligeiur nobit yuan not tibi.BERNABDINI SENENSIS Serm.
M. art. i. cap. 11.
t Pl* fecit Deo. Idem, ibid.
$ Tu fecitti majora ei qui
latent ett, ire.BERNARD. DE BDSTIB Mariale, pan vi. eerm. ii.
|| Licet tit tubjecta
Deo in quantum creatura, superior tame ilK dicitur in quantum ett ejut mater.Idem,
pan xll. seim. ii.
If Jure matrit impera dilectitsimo tuo Ftlio Domino nottro Jetu
Chritto.BON A VENTURA De Corona beata Maria Virg. torn. vi. A, edit. Rom. 1688.
Ora Patrem,jube Natum. Ofclix ptterpera, piant tcelerajure Matrit impera Redemptori.
Ora tuppKciter, prtecipe ntbKmiter.Hitt. tecundum Char. August, de Commem. JB. M. Fiiy
" Beseech the Father, command the Son. bueeful child-hearer, that dost expiate Crimea, by
mother's right, command the Redeemer. SnppHantly beseech, loftily command."EDIT.

102

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

nesius confesseth that "it is not taught in the holy scriptures, neither
expressly nor covertly, that prayers are to be made to the saints." *
Bellarmine tells us, " It was not the manner tinder the Old Testament to
say, 'Holy Abraham, pray for us,'" &c,f For which he gives several
reasons; as, that " the fathers were then shut up in prison, and did not
see God," &c. Salmeron says the same; and withal adds, that " there
is nothing expressed in the gospels, or the epistles of the apostles, touching this matter." J " It would have been hard," says he, " to enjoin
such a thing on the Jews; and the Gentiles would have thought that
many gods were put upon them instead of the many gods they had
forsaken." And if they had not themselves confessed, they might
easily have been convinced, that there are no footsteps at all of this
practice in the holy scripture. In all the book of God there is not one
precept for praying to saints, nor any example of auy one of God's
people that ever made such a prayer, nor any promise that such a way of
praying shall be accepted, nor any punishment threatened in case it be
neglected. || The scripture every where makes God to be the only object
of prayer and invocation: how many hundred petitions or prayers are
upon record there, and not one of them put up to any other! When
the Lord taught his disciples, and us in them, to pray, he directs them to
say, " Our Father, which art in heaven." (Matt. vi. 9.) The scripture
often expresseth this duty by the term of "praying" only, without any
mention of the object: "When ye pray, use not vain repetitions:"
" But thou, when thou prayest, enter into thy closet," &c. (Verses 6, 7.)
And hereby it is intimated, that " prayer" in matter of religion can
signify nothing else but praying unto God: it is not prayer, if it be
directed to any other.
This being the case, the Popish practice must needs be an abomination.
God will allow of nothing in his service and worship but what he himself
hath instituted. It is a saying of bishop Davenant, that "all the
necessary parts of religious worship do so depend upon the will of God
revealed in his word, that whatsoever is not founded in his word is contrary to his will.",1! To this purpose, also, is that of St. Augustine :
Deum sic colere oportet quomodb seipaum colendum ewe pracipit: ** ** We
ought so to worship God as he hath appointed himself to be worshipped."
Hear what the scripture itself says. In Deut. xii. 2931, the Israelites
are dehorted from using the religious rites and customs of the Heathens
in the worshipping of God. How then? in what manner must they
Orationes ad sancto* faciendas neyue express^ neyue involute sacra Utera decent.
Comment, in Secundam Secundat, quaest. i. art. 10, lib. i.
t De Beat. Sanctit. cap.
19.
t In 1 Tim. ii. 2, disput. 7, 8 j ECCII Enchiridion, cap. 16} SUABEZ, torn. ii.
in dispvt. Thorn, xtii. sect. 1. Vide ECCIUM in Enchindio suo.
Durum erat id
Judteis pratcipere, et Gentibus daretur occasio putandi mutios sibi deos, Sic.SALMERON ut
tupra.
|| " Christians were required, when infirm, to have recourse to the prayers of
living saints; and were told, the fervent prayers of such were prevalent. Why were they not
directed to the patriarchs and prophets, to the Messed Virgin, to St. Stephen and St. James,
and other early martyrs of the church, whose prayers, it seems by the church of Rome, are
highly meritorious, and far more prevailing ? This should have been the rather inculcated,
because it was novel practice, and never used by the Roman church; and therefore they had
need of an express to encourage them to such devotions."OR. WHITBY'S " Discourse of
the Idolatry of the Church of Rome," p. 188.
f Qua in verbo nonfundentur divina
voluntati adversantur.DAVENANTH Dfiterminationes Quaistwnum, qoaeet. 44.
"* De
Consensu Evangelistarum.

SKRMON X.

INVOCATION

SAINTS AND ANGELS UNLAWFUL.

103

worship Mm? "What thing soever he commands, they must observe to


do it: they may not add thereto, nor diminish from it." (Verse 32.)
To all -which may that of our Saviour be added: "In vain they do
worship me, teaching for doctrines the commandments of men;" (Matt,
xv. 9 ;) that is, pressing men's traditions in the room of Christ's institutions.
One thing more may be considered under this head,that the
worshipping of saints and angels, (of which prayer and invocation is *' a
principal part," *) it is not only unscriptural, but antiscriptural; as it is
not commanded, so it is forbidden, in the scripture. There it is
written, " Thou ehalt worship the Lord thy God, and him only shalt
thou serve." (Matt. iv. 10.) I am not ignorant of the Popish distinction betwixt ["latria"] and SoctXet* ["dulia"]. The former,
they say, belongs only to God; the latter may be applied to the creature. But how often have they been told and convinced, that these are
used reciprocally both in sacred and profane writ! And some of themselves have been so ingenuous as to acknowledge it.f He that first
coined this distinction was no critic in the Greek tongue; nor did he
ever intend it in the Popish sense. He himself confesseth, that both
the one and the other belong only to God : " The one is due to him as
he is our Lord; the other, as he is our God." Nor, when our Saviour
uttered those words, was He desired of the devil to defer that service to
him which they call " the superior and highest worship ; " nor did he
pretend to be God himself, but only to be his minister, and to enjoy
what he offered by the bounty of God; and a little religious prostration
would have served his turn. But what says Christ to him? "Get
thee behind me, Satan: for it is written, Thou shalt worship the Lord
thy God, and him only shalt thou serve." The word " only " is not in
the Old-Testament text where it is recorded; (Deut. vi. 13;) but our
Saviour puts it in, to show that God, and none but he, is the object of
religious worship and service. Hence it is, also, that an angel chides
the apostle John for offering religious service to him : " See thou do it
not," says he: " I am thy fellow-servant." (Rev. xix. 10; xxii.' 9.)
The word is ? ** I am thy fellow in dulia:" he rejects that
kind of worship which, the Papists say, belongs to saints and angels.
And then it follows, " Worship God: " " He is the only object of religious worship: do not worship one that is thy fellow-servant and
worshipper."
IT IS IRRATIONAL.

2. This practice is irrational.It is not , " a rational


service:" (Bom. xii. 1 :) there is nothing more absurd. The
absurdity of it appears in these two particulars :
(1.) Consider their incapacity to hear the prayers that are directed to
Emmiwn adoratiani genut.BELLARMINPS De Eeclet. Triumph.
f Quid fi et
una reliffionit virtu tit, ytue latriam duliamque continet ? Cert* plwimi* atque tapientissimi ea eft opinio.NICOLA us SERAKIUS in Liian. it. qnsest. 27. Vide PETRUM DO
MOULIN De Novit. Pap. lib. vil. cap. 13. " What, if aim it be one and the same power of
religion which contains both Iatria and dulia ? Certainly that ia the opinion of the most and
the wisest."EDIT.
AUGUSTINUS. Ego quidem Oneca lingua perpcndm attecutut mm, et propd nihil. Contra LUera PeiiKani, lib. ii. cap. 28 ; Contra Fauttum, lib.
xx. cap. 21. " I, indeed, have paid but little attention to the Greek language, and have
not attained to any proficiency in it"EDIT.

104

SKRMON 3t.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

them. is owned on all hands to be ridiculous and irrational to pray


to them that cannot hear our prayers. The text says, " How shall we
call on them in whom we do not believe ?" And I may add, " How
shall we call on them who cannot hear us ? " That this is the case of
the glorified spirits, is evident, because,
(i.) They are not omnipresent.They are circumscribed and finite
creatures, and can be but in one place at once. I dare affirm this of the
Virgin Mary herself. And how, then, shall she hear the prayers of one
hundred thousand persons, who, it may be, are praying to her at one
and the same time, some of them in this hemisphere, and some in the
other? And if she cannot hear, I doubt me, she cannot help, those
that are so much devoted to her service.
(ii.) They are not omnipercipient.If they should hear what men say
with their mouths, they cannot perceive or understand what men say in
their hearts. Now, the most of our prayers, especially in our private
devotions, are merely mental; they are conceptus animi, " such as are
conceived in our hearts and minds:" yea, " the most acceptable prayers
consist many times in those sighs and groans which are never uttered." *
To say [that] the saints and angels are privy to these, is to deify them.
There is never a mere creature in heaven but will confess, as David doth
in another case, that "such knowledge is" too painful and "too wonderful for him." (Psalm cxxxix. 6.) This is an incommunicable property and perfection of God: so Solomon affirmeth: " Thou only
knowest the hearts of the children of men." (2 Chron. vi. 30.)
It is disputed whether the saints in heaven have any knowledge at all
of human affairs on earth : many wise and learned men are of an opinion
to the contrary; f and so the scripture itself seems to be. (Job ziv. 21;
2 Kings xxii. 20; Eccles. ix. 5; Isai. Ixiii. 16.) This we may affirm
with the greatest confidence,that they have no such knowledge as is
necessary in this case : they can neither hear nor understand the prayers
that men offer up unto them; nor (which is also requisite) with what
mind they offer them, whether in sincerity or in hypocrisy.
The Papists themselves are greatly divided to this day about this
matter; and can neither satisfy themselves nor one another, how the
glorified saints come to have notice of our supplications.^ Many nice
and curious questions they have; as, whether the souls of those they
pray-to be present or absent. If they be present, then whether it be
really or virtually : if they be absent, and have information from others,
Ihen whether it be from the angels, or from God himself; or if it be
from God, then whether it be by particular revelation from him, or by
the beatifical vision of him. Thus these Babel-builders are confounded
and distracted. They agree (as I hinted before) that the saints in
* Plenimfue hoe negotiwn plus yemHilnu yudm sermonibvs agitur, plat Jleti* yudm
affatu.AueuSTim Epitt. 121.
f AUGUSTINUS dtcit, Mortui netciunt, etiam tancti,
quid agant vivi, etiam eorwn .ANSELMI LA DUN BN 818 Gloss, interlinear, i loco
pr&dicto. Augustine aye, The dead, evea the saints, are ignorant what the living, even
their own eons, are doing."'EDIT. Vide GHATIANI Gloss, in 13 quest. Ve Mortui j
AUGUSTINUM De Curd pro Mortuit, cap. 13 : Si rebus viventium interestent anima mortttorum, $te. " If," says he, "so great and famous patriarchs as Abraham and Jacob did
not understand how the world went with their posterity, how can it he that the dead should
at all take notice of the living, or intermeddle with assisting them ? " &c.
{See DR.
WHITE'S " Defence of theferaeWay to the true Church," pp. 105,106.

8KRMON 2C

INVOCATION * SAINTS AND ANGKL8 UNLAWFUL.

105

heaven must be made acquainted -with our prayers, or else in vain are
they invocated; hut how they come at it, turn convenit inter omnee, says
Pinello, " all are not agreed about it." Some of them are much taken
with a conceit of a looking-glass in the face of God, wherein those
blessed spirits have a full view of all things, past, present, and to come.
This is a pretty notion, and it is pity that it hath no more universal
reception: but, alas! this speculum Trinitatis vel Deitatis, this "lookingglass in God's race or essence/' was broken in pieces long ago ; and now
some of their own can see nothing in it but the folly and rashness of
those that invented it without any warrant in the word of God.
Cajetan, Gabriel, Durandus, Scotus, Occam, and a many other great
names, will not be beholden to this imaginary glass. Nor will that text,
"In thy light shall we see light," (Psalm xxxvi. 9,) nor that saying,
QK videt videntem omnia, is mdet omnia, " He sees all things that sees
Him who sees all things," establish the belief of it. If it were so,
that he that seeth God, seeth whatever is in God and whatever God
seeth,then the angels, that always behold his face and look up to this
glass, would never have stooped down to pry, as they did, into the
mysteries of the gospel, and needed not to have been informed by the
church about the manifold wisdom of God: (Eph. iii. 10 :) then they
would not be to seek concerning any future events; no, nor be ignorant
of the day and hour of the last judgment.
(2.) Consider what manner of saints many of them are, whom the
Papists solemnly invocate and pray unto.They are such whose saintship, nay, whose existence, is very questionable. Cassander (one of
their own party) makes this complaint:that " the people do now
almost despise the old saints, and serve with more affection the new,
whose holiness is less certain ; yea, there are some of them, of whom we
may justly doubt whether ever they lived in the world." *
(i.) They call upon some of doubtful saintship or holiness; who,
instead of reigning in heaven, are frying, it may be, in hell.He must
be of an easy belief, that can be certainly persuaded that every one
whom the pope canonizeth and putteth into the list of saints, is so
indeed. The Romanists themselves acknowledge,) that in a matter of
fact his infallible Holiness may be mistaken, and that there may be an
error in this very business of canonization. And some are strongly of
opinion that the pope was out, when he canonized Thomas Becket, archbishop of Canterbury, and commanded the people of England annually
to celebrate the day of his passion, and that by prayers to him they
should endeavour to merit the remission of their sins. Now this
Thomas, for aught that can appear in his history, and that as related by
their own writers,}: was a proud prelate and a rebel to his prince, one
that had set the whole nation in a flame to defend the pope's quarrel
against the king; and, when he died, was rather the pope's, than God's,
martyr, seeing he died not for the faith of Christ, but for the defence of
the Popish tyranny and usurpation. It is a good diversion to read his
history, as it is set together by Dr. Patrick in bis " Reflections upon the
* Coruultaiio de Articuli* Religion*, cap. J)e Meritit et Intercett. Sonet.
t THOMAS
AQUINA, CAJKTAN, MBLCHIOB CANUS.
t NBUBBIGENSU De Rebut Anglue, lib. ii.
cap. 16 \ BARUNII Annalet, ad annum 1163.

106

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

Devotion of (he Roman Church." There you may find what a kind of
saint he was, and what devotions the people by thousands paid to his
shrine. Yea, the people were so devoutly affected to this new saint,
that, in respect of him, they seemed to have hut little consideration of
the blessed Virgin, or of Christ himself: for, there being three altars in
the church of Canterbury,one to Christ, another to the Virgin Mary,
and a third to this St. Thomas,the offerings at his shrine came to
about a thousand pounds, when those to the Virgin Mary came not to
five pounds, and to Christ nothing at all. The people were the more
encouraged in their devotion, because of the lying legends and fabulous
miracles that were reported to be wrought upon those that did invocate
and pray unto him. One pleasant story may not be omitted; and it is
of a little bird that was taught to speak, and could say, " St. Thomas.'*
It happened that this bird, sitting out of his cage, was seized by a
sparrow-hawk: who being ready to devour it, the bird cried, " St.
Thomas, St. Thomas;" whereupon the sparrow-hawk fell down dead,
and the pretty bird was saved alive. "Now," says a devout author,
(and doubtless his inference is strong and concluding,) " if St. Thomas,
of his great grace, heard and helped this poor bird, much more will he
hear a Christian man or woman that cries to him for help and
succour." *
Let me instance but in one more of their saints ; (the Papists will be
very angry, if they hear [that] I call his saintship in question;) and that
is St. Francis, the founder of the Franciscan order. He is no ordinary
person with them : his admirers parallel him with Christ, in the prophecies that were before of him, in his birth, life, temptations, doctrine,
miracles, and what not ? This and a great deal more may be read of
him in his " Book of Conformities," which was not long since (A. D.
1590) published with allowance. Of him one sings, f
Qui Franciscus era*, nunc ti6i Christus erit.
" Francis he was wont to be;
Now he shall be Christ to thee."

Another great person % swore at Paris, [that] it was revealed to him


of God that St. John, by the angel that had " the seal of the living
God" in the Revelation, (Rev. vii. 2,) meant no other than this St.
Francis. Yea, such is their esteem of his intercession, that they prefer
it to Christ's ; and say, Christus oravit, et Franciseus exoravit: " Christ
hath prayed , Francis hath obtained."
And yet whoso reads the aforesaid " Book of his Conformities," and
Bonaventure of his life, and other chronicles and records of him under
the Papists' own hands, will soon find that he was a strange kind of
saint; nay, that he did a multitude of things that argued him destitute
of common sense. What will you say of a man that shall preach to
birds and beasts ; and salute them kindly with saying, '* Brother bird,"
and, " Brother beast ? " What, if you should see a man taking up the
lice that fall from his garments, and putting them on again, for fear, it
may be, of wronging or dislodging those poor innocent creatures?
Festiv. fol. 80; ANTONII Siet. torn. ii. p. JO7.
t .
VKNTURE. Thence, as a motto, it is placed under his picture.
WADDING, anno
1212, . 30, 31; BONAVENTURA in Vita Francisci.

SKRMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL,.

107

What can be said for cutting his garments in pieces and then giving
them away ? unless it were that he might give to the more. What will
you say to his tumbling in the mire ? unless it were a significant ceremony ; and to his making crucifixes of mortar, as children do babies of
dirt, with his own hands ? Once more: what shall one think of his
making a wife of snow, and of his embracing her, to allay his amorous
and lustful heat ? These, with many more such ridiculous actions, show
him to be a Bedlam, brain-sick creature : and though by me he shall be
no farther censured, yet I see no reason why he should be sainted;
much less, why he should be so blasphemously magnified and adored.
(ii.) They invocate tome that are of dubious existence, as well a
holiness.As they have many suspected, so they have many feigned or
fabulous, saints in the church of Rome. What Christ said of the Samaritans, may as truly be said of the Romanists: "They worship they
know not what; yea, they know not whom." (John iv. 22.) Who
would imagine [that] this people should be so blinded and besotted as to
worship and invocate imaginary saints? In the aforesaid "Breviary** or
" Hours of Sarum," * I find St. Christopher prayed unto, whom they
suppose to have been a giant of a prodigious stature. Mantuan says,f
he was many ells high. Ludovicus Yives says, he saw a tooth of his
bigger than his fist. Of him it is reported that he carried Christ over
marinum flumen, " an arm of the sea; " and at last became his martyr,
as well as his bearer. Another Office you may there find to the three
kings of Collen [Cologne] ; who are invocated by the names of king
Jaspar, king Melchior, and king Balthazar; and are entreated, "by the
King of kings, whom they merited to see crying in his cradle, to compassionate their suppliants in their miseries.** A farther Office may be
there seen for the most holy Ursula, and the eleven thousand virgins her
companions, who were aU martyrs. The history of these virginmartyrs is variously reported by their own authors. The most agree
that they were killed at Collen [Cologne] by the barbarous Huns; where
they were all interred, and many of their precious relics are reserved to
this day: and it did not a little encourage them in their martyrdom,
that Christ had sent his vicar amongst them, pope Cyriacus, to absolve
them from their sins, and to die a martyr with them. Others, indeed,
report otherwise concerning them; and we heretics, in such uncertainties, must be excused if we doubt whether ever there were any such
number of virgin-martyrs or no,|| and do think the church of Borne
ridiculous (to say no more at present) in conferring on such imaginary
saints religious worship and invocation. I could instance in many more
such-like Popish saints: as, the Seven Sleepers, who slept in a time of
grievous persecution three hundred and sixty-two years, and afterward
in the reign of Theodosius awaked, and are deservedly worshipped (one
would think) in the church of Borne: ^[ and St. Longinus, the soldier
that with his lance pierced our Lord Jesus upon the cross, and, being
almost blind, with the sparkling of that blood, immediately received his
sight, and believed; and, being instructed by the apostles, forsook his
Et tccvndum Utwn Romanum.
t Lib vfl. Fattorwn.
Horte tee.
Utwn Sarum, et sec. Uswn Roman. 1670.
Vide Breviarium Rom.reform.1\ OctoL.;
Hortulum Animae tecundum Uswm. Antiq. Secies. Rom.
\\ In " the Golden Legend,"
printed at London, anno 1512, the company is made twenty-six thousand.
If JBreviarium tecundum Uswn Sarum, 27 Julti; et Mistale Sacrum, anno 1554.

108

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

military profession, and lived thirty-eight years a monastic life in Cappadocia, and was at last martyred for the Christian faith.*
Whoso consults the Roman Breviaries will meet with many more of
this sort; yea, with some that their own authors call "symbolical
saints," who yet are worshipped and invocated with the greatest formality. But enough of this second particular,that it is an absurd and
irrational service.
IT IS IDOLATROUS.

3. This practice is idolatrous.The Romanists are much offended at


this charge. " Any man," says a late writer,f ** of common reason
would think it were as easy to prove snow to he black, as so innocent a practice to be idolatry.*' But it may be [that] he is mistaken.
It is agreed on all hands that "idolatry/' in the proper notion of it, is
" a giving that worship and service to the creature which is due only to
God:" yea, though men worship God, yet if they worship a creature
also, they are idolaters. The apostle reproves those that " worshipped the
creature" ivatpet , " beside the Creator." J (Rom. i. 25.)
And this was the idolatry of those that Shalmaneser sent to inhabit
Samaria: " They feared the Lord, and served " other, or * their own,
gods." (2 Kings xvii. 33.) Now, that the Papists give religious worship
to saints and angels as well as unto God, is evident by their own profession and practice : only they think they may help themselves' out with
the aforesaid distinction of latria and dtdia, the vanity of which we have
already seen. To the same purpose is that distinction of theirs,of
superior and absolute worship as due to God, and inferior and relative
worship as applicable to the creature. Whereas, if by "inferior and
relative" they mean religious worship, (as they must do, if they speak to
the thing in question,) then we answer, that there is no foundation for
any such distinction in the whole book of God. And it would have
stood the Arians in great stead, if it had been then invented; for, by the
help of such a distinction, they might easily have enervated the force of
the apostle's argument, whereby he proves the Deity of Christ, because
the angels of God are enjoined to worship him. (Heb. i. 6.) To this
they might readily have replied, that the text intends a religious worship
of an inferior degree, such as may be given to the most excellent creature. If the Socinians now get this by the end, they may thank the
Papists for it.
Brev. Rom. antiq., Martit 15.
t " Cetholice no Idolaters," p. 834.
No
tantum Creaforem, tedpraeterea creatures, cohtenmt; etc usurpaturt 1 Cor. I'M. , Gal. i.
" They worshipped not the Creator alone, bat the creatures besides; so the Greek preposition is used in 1 Cor. iii. 11; Gal. i. 8."EDIT.
5 T1J? servire,medo verbo ',
modo, verbo \arptvfu>, indifferenter tit vertum. Confer Luc. iv. 8, cum Deut. vi. 13 ; .
20 . item Act. mi. 6, 7, cum Gen. mi. 13. Idem Septuaginta indifferenter verterunt. Per
vocem \arpfvetv reddiderunt, E*od. iv. 23; xxiii. 24; Deut. vi. 13; . 12, 20; *. 13;
Josh, jffiv. 15; Jud. or. 16 ; Dan. vi. 20: per vocem oOvtevciv reddideruni, Deut. *iii. 4;
Jud. M. 7 ; 1 Sam. vii. 3; it. 10, 20, 24 ; 1 Reg. vi. 31; 1 Chron. xxviii. 9; sal.
it. 11; c. 2 ; cum muttie aliit. LAUKENTIDS VALLA t Annot. suis in cap, iv. Matthai
Evang. fuse probof nihil interesM inter SovXeveiv et \arptvtiv, idque fretut authoritate
principwn Gracorum.
" The Hebrew verb which signifies 'toserve,' is translated into
Greek sometimes by the wordoOvXcveic, and sometimes by Xarpcvctv. The same Hebrew verb
the Septuagint renders indifferently by these two Greek expressions [as in the passages of
scripture here adduced]. LAURENTIUS VALLA, in bis 'Annotations' upon Matt, iv.,
adduces copious proof that there is no difference between the two; and this, relying upon
the authority of the most eminent Greek writers."EDIT.

SERMON X.

INVOCATION Of SAINTS AND ANGXLS UNLAWFUL.

109

Here let it be farther considered, that the adoration and invocation of


saints and angels in the church of Rome is not only idolatrous, but it is
in imitation of the old Pagan idolatry, and a manifest reviving of their
" doctrines of demons;" which is foretold in scripture as that which
should Ml out in the last days amongst the degenerate and apostatizing
Christians. So the apostle tells us, in 1 Tim. iv. 1', 2, " that in the
latter times some shall revolt from the faith, giving heed to seducing
spirits, and" ( ) " doctrines of devils," or
" demons: "gthat is, doctrines which they are objects, rather than
authors, of; * "doctrines concerning demons;" as "doctrines of baptism, and of laying on of hands, and of the resurrection of the dead
and of eternal judgment," are doctrines about and concerning all these.
Now what these demons'were, and what the Heathens' doctrine about
them was, may be read at large in Mede's "Apostasy of the latter
Times/' a book which the Papists never cared to meddle with. There
the author hath made it manifest, that the Gentiles' idolatry, and theology
of demons, is revived and re-enforced in the church of Rome. They
fancied that their demons were an inferior sort of deified powers, that
stood in the midst between the sovereign gods and them. The sovereign
gods they supposed so sublime and pure, that mortals could not, might
not, approach to them: therefore they introduced this middle sort of
divine powers to be as mediators and agents betwixt them.f
These
demons, or mediators, were supposed to be of two sorts. Some were
the souls of men who were deified after their death: the canonizing
of heroes and deceased worthies is ancient indeed; it is older than the
Papacy. Borne, when it was heathen, had a custom to canonize their
deceased emperors, and call them dwi, or " saints," too.$ We read of
divus Augustus as well as of divws Augustinus. Another sort of demons
they had, who were more sublime ; who never dwelt in mortal bodies, but
were from the beginning always the same. This second sort of demons
doth fitly answer to those spiritual powers [whom] we call " angels;"
as the former sort doth to those who with us are called " saints/' To
these demons they built temples ; their images, shrines, and relics they
religiously adore4.|| So that, in many respects, the Pagan idolatry was
" The genitive is to be taken passively for the object of these doctrines.
See the like, Heb. vi. 3; Acts ziii. 12; Titos ii. 10; Gal. ii. 20."JOSEPH .
t Platonici opinantur quod damonet mediatores tunt inter deot et homines, per quo* ad denrum amiciiiat homines ambiani. ride AUGUSTINUM De Civitate Dei, lib. iz. cap. 9,11.
"The Platonists suppose that the demons are mediator* between the gods and men, by
whom intervention men ingratiate themselves into friendship with the gods."EDIT.
t DM qtti caelestes temper habiti, et yui in cesium wcaii.CICERO De Legibut, lib. ii. " The
divine are those who were always esteemed celestial, and who were called to heaven."
EDIT.
PLUTAHCHUS De Defect* Oraculorum. Suni et tvperiut aliud augutttutque
damonum genut, qtti temper a corporit compedtbut et noxie Uberi. Ex hde suoKmiori
damonum copid autvmaf Plato singulis hominibu* i vita agenda teftet et cuttodet tingvht additos.APULEIUS.
" There is also another class of demons, higher and nobler, who
have been always free from the shackles and annoyances of the body. Of this sublimer
number of demons Plato conjectures that each is joined to a particular man while passing
through life, as a witness and guardian."EDIT.
(1 JEnetu patrem defimctum invocat: [" neas invoke his deceased father:"]
Nunc patera libate Jovi, precibusque vocatf
Anchisen genitorem,VIROILII JBneid. vii. 133.
" Be great Anchiees hononr'd and adored,
And pour the wine to heaven's almighty Lord."PITT'S Translation.

110

SERMON X.

INVOCATION Of SAINTS AND ANGELS UNLAWFUL.

a pattern of the Popish idolatry; the one is exactly parallel with the
other; it hath a great affinity to it, and its very foundation from it.
OBJECTION.
I know that it will be objected, that " those demons or inferior deities
of the Heathens were the souls of wicked men and devils; whereas
those who are invocated and adored by the Romanists are the spirits of
jnst men and angels/'
ANSWER.

To which I answer, that though in that respect there be a disparity,


yet the objection hath no force ; because the idolatry of the Heathen did
not lie in making an ill choice of the demons [whom] they worshipped,
but in giving that religious worship to a creature, which was due only to
the Creator. Let him be a good or a bad angel, a just or a wicked
person; so long as he is a creature, it is idolatry to defer religious
worship or invocation to him.
Before I conclude this point, let me give you the opinion of one of
their own way upon this matter. His words are these: " Many Christians do for the most part transgress in a good thing,that they worship the he-saints and she-saints no otherwise than they worship God;
nor do I see, in many things, wherein their opinion of the saints doth
differ from that which the Heathen had of their gods." * What Protestant heretic could have spoken more plainly ?
To carry on the allusion, consider how the Heathen had their tutelar
gods for countries and cities: in like manner the Papists have their
saint-patrons for particular places and nations; as, St. George for England^ St. Patrick for Ireland, St. David for Wales, St. James for Spain,
St. Denis for France, &c. The Heathen did appropriate particular
employments and offices to their demons or deities : so do the Papists to
their he and she-saints. Only (as one observes) the superstition and
folly of new Rome in this exceeds that of the old,that they could content themselves with jEsculapius only in all matters that related to physic
and diseases, but these have almost as many saints to invoke as there are
maladies to be cured. One saint is good for sore breasts ; (St. Agatha;)
another, for the tooth-ache; (St. Apollonia;) a third, for fevers; (St.
Sigismund;) a fourth, for inflammations; (St. Anthony;) and so on.
Nay, in some cases they will not trust themselves in the hands of one
saint alone ; as for instance, in case of the pestilence, they join St. Roche
with St. Sebastian, for surer aid. The Heathen were wont to invoke
Lucina in the pains of child-birth: but the Papists think St. Margaret
to be the better midwife; and St. Nicholas now, in their esteem, hath as
much or more power in the seas than ever Neptune had.
IT IS INJURIOUS TO CHRIST.

4. This practice is injurious unto Christ.It intrencheth upon his


mediatory office, and doth manifestly rob him of his royal prerogative;
* Multi Chrittiani in re bond pterbmque peccant,quod divos divasque non aliter venerantw quam Deum ; nee video in multif quid sit discrimen inter eorum opinionem de sanctis, et
id quod Gentiles putabant de diis #&. LUDOVICUS VIVES in Notts in AUGUSTINUM De
Civit. Dei, lib. viii. cap. 27, edit. 1596.
t Ut Mortem Latii, sic nos te, dive Georgi.
MANTUANUS. " As the Latins had Mars (for their tutelar deity,) so have we thee,
divine George, for ours,"EDIT.

SERMON X.

INVOCATION OP SAINTS AND ANGELS UNLAWFUL.

Ill

which is, to be the one and only Mediator betwixt God and man.* Hear
what the apostle says: " There is one God, and one Mediator between
God and men, the man Christ Jesus:" (1 Tim. ii. 5 :) " one" exclusively ; " one," and but " one." In this office Christ hath no sharers or
partners. As God is but one, and there is no other ; so the Mediator's
but one, and there is no other. The Papists may as well fancy many
subordinate gods, as subordinate mediators betwixt Him and us. I am
not ignorant of their distinction,how that there is but one Mediator of
redemption, but there are and may be many mediators of intercession.
To which I answer, that the scripture knows no such difference or distinction of mediators; and in Christ they are one and the same thing:
in this he intercedes,that he hath satisfied for us; and it is in consideration of his death that God receives us into his favour. And if the
distinction be admitted, the word " between," in the text fore-cited, doth
evidently show that he rather speaks of a Mediator of intercession ; for
it is improper to say that " Christ is a Redeemer between God and man:"
and yet, that we may know that he doth not intercede for us only by his
prayers, but by his passion and merits also, it is added, that he " gave
himself a ransom for us." (Verse 6.) And in 1 John ii. 1, when "Jesus
Christ the righteous " is spoken of as our *' Advocate," it is presently
added, that " he is the propitiation for our sins;" (verse 2;) which
shows that his intercession consists in his being a propitiation for sin.
The High Priest under the law was a figure or type of Christ in this
respect; for he was typically a mediator both of intercession and redemption. There was no other ordinary mediator of intercession but he: and
hence it is that he went alone into the Holy of Holies to offer up incense
unto God: he had no partners with him in his office. So Jesus Christ
is entered alone into the holy place not made with hands, to wit, " heaven itself, to appear in the presence of God for us." (Heb. ix. 24.) In
,
the tabernacle of this world, (as it was in the first tabernacle,) there you
\
may haply fin4 many priests whom you may employ as agents for yon with
,
God: but in the second tabernacle, which is heaven, there is but one HighI
Priest that hath to do in that holy place, but one Agent to deal with God
,_ for you; there is but one Advocate admitted into that court to appear
for you, and plead your cause. It is necessary for the constituting of an
advocate or intercessor for us in heaven, that he be commissionated and
deputed by God unto that office. He must not arrogate or take it upon
himself, unless he be called thereunto. Now this qualification doth suit
with Christ and no other: no saint or angel had ever any commission or
deputation from God for this service. To which of the angels or saints
did he ever say,- "' Sit thou at my right hand,' receive the devotions
Quid tomproprium Christi quam Advocaium apud Demii Patrem adstarepopulorum ?
AxBROSirs in Psal. xxxix. " What is so peculiarly the proper office of Christ, as to stand
in the presence of God the Father, as the Advocate of hi* people ? "EDIT.
Pro
quo nulluf interpellat, sedipte pro omnibus, hie untu venuyue Mediator eat.ACOUSTINUS
Contra Epitt. Parmeniani, lib. ii. cap. 8. " That person for whom no one intercedes, bat
who himself intercedes for all,he is the only and true Mediator."EDIT. And in the
same place," The mutual prayers," saith he, " of all the members who yet labour upon the
earth, ought to ascend up to the Head, who is gone before into heaven, in whom we have
the remission of our sins. For if St. Paul were a mediator, the other apostles would be so
also; and so there would be many mediators: which would not agree with that which elsewhere he eaith,that' there is one Mediator between Qod and man.'"

112

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL

and petitions of sinners on earth, and present them to me in heaven ? "


(Heb. i. 13.) I have read, indeed, that angels are deputed to be their
guardians and ministers, but not to be their advocates and mediators.
(Verse 14.)
One thing I would add, which deserves our consideration,that these
Popish distingoishers do make the saints in heaven to be their mediators
of redemption, as well as intercession: for no petition is more frequent
in their offices to the saints than that by their merit, as well as prayers,
they might obtain such and such blessings here, and eternal life hereafter.
If it would not tire you, I could treat you with many scores of instances.*
For a taste, let me give you a piece of a prayer to one Etheldred, an
English saint; and it is in these words: " Look, most gracious virgin,
upon our troubles which we deservedly sustain; and, by the merits and
intercession of thy holiness, .boA appease the anger of the Judge whom
we have offended, and obtain that pardon which we have not deserved." f
But, above all, commend me to one of our country-folk; and that is the
honest ,man [whom] I named before, even St. Thomas Becket, whose
blood they supposed of old to be as sovereign as Christ's himself. It is
not enough to " pray" (as they do) " that by his merits and prayers
they may be translated from vices to virtues, and from the prison to the
kingdom;" $ this they hope for from more ordinary saints: but as for St.
Thomas, they pray that " by his blood they may climb to heaven, as he
has done before them." Now judge, by what hath been said, if the
saints be not made mediators of redemption, as well as intercession.
I shall have done with this head, when I have observed one thing
more, for the sake of which I shall never be reconciled to Rome; that is,
they do not only degrade our Lord Jesus Christ, and bring-in partners
upon him in his office of intercession; but they disparage him too, and
report that he, being a Judge as well as an Advocate, is more inclined to
severity; that we may expect more pity and compassion from his mother
and the other saints, who are more disposed to mercy than he is.|| Yea,
0 om.net sancti el tanctas Dei, tubvenite mihi, 4rc., vt per merita vestra pervenire valeam
ad asterna beatitudinit patriam.Bora tec. Utwn Rom. " all ye male and female saints
of God, assist me, that by year merits I may be able to arrive at the country of eternal
biles."EDIT.
t Per ling tanctitatit merita et intercetsionet from JwKci* placa quam
offendimut.Breviarium tec. Utum Sarum, fol. 100.
1 Te tuppKeet exoranuu vt ejut
meritit etpreciout a vitiit ad virtutet et a carcere transferamur ad regnum.Brev. Sar. in
Trantlatione Thomas, 7 JuUi.
TV, per Thomas tangvinem, quern pro te mpendit^fac
not, Christe, scandere quo Thomas atcendit:
" By that same blood Thomas for thee expended,
Christ, raise us thither whither he has ascended."
Jeen Chritte, per Thomas wlnera,
Quas not tigant relcura, tcelera,
Ne captivos ferant ad infera
Hottit mwndut vel carnis opera.
" Jesus Christ, by the wounds of Thomas, unloose the crimes which bind us; lest our
enemy the world or the works of the flesh cany us captive to hell."EDIT. Dew patitwr
te Mttericorditer reconciHari propter merita et intercettionet tanctorum.COLONIENSIS in tuo
AnMKdagm. " God suffers himself mercifully to be reconciled on account of the merits and
intercessions of the saints."EDIT.
|| Chrittut no tolum Advocatut ett, ted et
Judea, euncta ditcueettrut, ita quod nihil inutium remanebit. Cum itayue vi j'tutue ante
ewm tit tecurut, quomodd peccator ante earn tanquam Advocatvan accederet t Idea Deut
providit nobit de advocaid, qua miiit et tuavit ett, in qua nihil invenitur atperum.
ANTON INI Summa Theolagia, pars iv. titul. 15. " Christ is not solely an Advocate, but

SERMON X.

INVOCATION OP SAINTS AND ANGELS UNLAWFUL.

113

I have understood, that in some of their churches, they have pictured


Christ frowning and casting darts at sinners, whom they make to flee
from him, as if they were afraid of him; and then the Virgin Mary is
brought-in as shrouding of them, and interposing betwixt him and them.
unparalleled wickedness ! ye vile and wretched Papists! Have
you never read what is reported of Christ in the scriptures of truth ?
that he is "a merciful and faithful High Priest;" (Heb. ii. 17;) one that
hath compassion on poor sinners, (v. 2,) as having himself been " touched
with the feeling of their infirmities." (it. 15.) Is this your dealing with
him,to disgrace, as well as to displace, him? What mean your great
doctors by telling the world, that the intercession of the saints is more
available than his ? that as he wrought greater miracles by the saints than
by himself, so oftentimes he showeth the force of their intercession more
than his own?* What was Aw meaning who upon this question,
" Whether it be better to pray to God by Christ alone, or by the saints,"
determined it thus ?Oratio fuaa per sanctos melior eet; " It is better
to do it by the saints."
But it is time to conclude this part of my discourse, which was to
prove the practice of the church of Borne in praying to saints and angels
to be blameworthy and abominable in the sight of God.
POPISH PLEAS FOR INVOCATION OP SAINTS.

It remains now that I examine the pleas [which] the Papists have for
this practice. You will suppose they have something to say for themselves in this behalf: and so they have. I shall not wittingly conceal
any thing of force which is urged or pleaded by them. You have understood already that they do not pretend the warrant of God's word for
their so doing. Those of them that have endeavoured to find this practice in the scripture, have fumbled so lamentably, that others of their
own party are ashamed of them. Who can forbear smiling to hear it
inferred that, because the rich man prayed father Abraham to send Lazarus to his aid, therefore it is lawful to invocate the saints, and to desire
their assistance ? There is one text of scripture which seems to patronize
the invocation of angels, and it is strongly urged by some upon that
account; and that is in Gen. xlviii. 16: there Jacob says, "The Angel
which redeemed me from all evil, bless the lads." "These words of
Jacob," says a learned writer, " are not spoken to an angel, but of or
concerning an angel; and the speech is tuxnxov, not < ' by
way of wish or option,' not ' by way of prayer or supplication.'" f But
the true answer is this,that by " the Angel" in that place we are not
to understand angelus Domini, but Angelus Dominus ; [not] " an angel of
the Lord, but "the Angel that is the Lord." The Lord himself goes
under that name in scripture : He is called " the Angel of the covenant,"
and the counsel of God." (Mai. iii. 1 ; Isai. ix. 6; Ixiii. 9.) The Lord
was the Angel with whom Jacob before had wrestled; and He was the
also a Judge, who will examine all things, so that nothing shall remain unpunished. Since,
therefore, scarcely the just man is secure before him, how should the sinner come to him aa
hie Advocate ? On this account God has provided us with an advocatrix, who is mild and
benign, in whom no asperity is found."EDIT.
* HENRY FITZ-SIMONS " Of the Mass," book ii. part ii. chap. 3; SALMEHON in 1
Tim. ii.
t MONTAGUE in [his] " Treatise of the Invocation of Saints," p. 87.

114

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

Angel whom Jacob here invocated. He prayed Him to bless bis nephews,
to whom he had said a little before, " I will not let thee go, except thou
bless me:" (Gen. xxxii. 26:) and that was not a created angel; but
Jesus Christ, the Creator of angels.* The same Jesus is the Angel
spoken of in Rev. viii. 3 ; who is said there to " stand at the altar, having
a golden censer; and to have much incense given unto him, that he
should offer it with the prayers of all saints upon the golden altar which
ww before the throne." This must be understood of our High Priest,
the Lord Jesus Christ: it is he only that offereth or presenteth our
prayers, with the incense of his merits, upon the golden altar, that is,
upon himself, "unto God for a sweet-smelling savour." f (Eph. v. 2;
Heb. iv. 14; ix. 14 ; xiii. 10, 15.)
But what they want in the scripture, they say they have in the writings of the ancient fathers, for the justifying of this practice. Bellarmine says, that " all the fathers, Greek and Latin, teach that the saints
are to be invocated." J Salmeron, Stapleton, and others, speak the
same language. " These kind of men," says bishop Usher, ** have so
inuredtheir tongues to talk of 'the fathers* and 'all the fathers,' that
they can hardly use any other form of speech ; and having told such tales
as these so often over, at bust they persuade themselves they are true
indeed." The same learned person, in his " Answer to a Challenge made
by a Jesuit in Ireland," hath this passage: " However our Challenger,"
says he, " gives it out that prayer to saints was of great account amongst
the fathers of the primitive church for the first four hundred years after
Christ, yet for nine parts of that time I dare be bold to say that he
is not able to produce as much as one testimony out of any father
whereby it may appear that any account at all was made of it." Nay,
he makes it evident they were all against it. They that are desirous to
be farther informed in this matter, may do well to consult his quotations
out of the ancient fathers, which he hath faithfully given his reader; and
there he will find them in words at length. The like good service is
dqne to my hand by others. |1 I could, if there were room for it, fill
many pages with apposite testimonies and citations ; but that would swell
this discourse too much. Take two or three for a taste :
IGNATIUS, who flourished about the year of our Lord 140, in his
" Epistle to the Philadelphians," thus writes: " You virgins have none
but Jesus Christ alone before your eyes in your prayers, and the Father
of Jesus Christ." ^[ It seems that Christians in his time did not so much
as look to or call upon the Virgin Mary herself. To the same purpose is
* fide ATHANASII Orat, iv. cont. Arianos, p. 260: " The patriarch Jacob joined none
with God but Him only who is tbe Word; -whom for thia cause he called ' Angel,' because
it I He alone who manifesteth the Father to us." IRENJECS, AMBROSE, RUPERTUS,
VIEOAS, HAYMO, &c., [are] of this miad.
t No created angel is sufficient for this,to
receive and offer up the prayers of all saints.
I Omnes patres Gra-ci et Latini decent
tanctos etse invocandos.BELLARMINUS De Eccles. Triumph, lib. i. cap. 6.
SALHERON t 1 Tim. *. disp. 7; STAPLETON Fortr. pars i. cap. 9; JOHANNIS AZORH
Institufionet Morak*, torn. i. lib. ix. cap. LO.
|| Vide DALUEI Disput. advert.
Latin, de Cultue religion Objecto Traditionem, lib. iii. et pp. 340682; PETRDM DO MOULIN De NovUate Papismi; DR. FERNE'S "Answer to Spencer," sect. ii. pp. 267286 5
JOHN POLYANDER'S "Refutation of a Popish Epistle concerning the Invocation of Saints;"
fame Concilii Tridentini per MARTIN DM CHEMNITIDM ; JUELLUM Contra Hardingvm ;
WHITAKERUM Contra Ouraewm, &c.
1 / rov -arpo
ty KM rov wrav , w rtus (.IONATH Epitt, vi.

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

115

that of ORIGBN : " We must pray to Him alone who is God above all
things. To Him also we must pray who is the Word, the only Son of
God, and the first-born of all creatures." * The writings of that father
are full of evident testimonies against this practice ; but I have promised
brevity ; only let me add this passage of his, that " we ought not to
worship our fellow-worshippers, to pray to those that pray themselves."

ATHANASIXJS wrote as much as he about this matter ; and his contend:


ing with the Arians gave him occasion for it. They maintained that
1
Christ was a mere creature, and yet they prayed to him ; and he on the
\
contrary asserted that, if he were created, he must not be invocated.
" To God alone," saith he, " it belongeth to be worshipped j, and the
angels themselves are not ignorant hereof : for although they excel in
glory, yet they are creatures ; and are none of those that are worshipped,
but of those that worship the Lord."f And again: "Because Jesus
Christ is not a creature, but is begotten of the very substance of the
Father, and is by nature the Son of God ; therefore is he worshipped."
So much for Greek fathers : the Latin fathers were of the same mind.
TERTULLIAN, who lived about the beginning of the third century,he
tells us that "such and such things he might not pray for from any
other but from Him of whom he knew he should obtain them : because
it is He who alone is able to give, and I am he for whom they must be
obtained ; being his servant, who observe Him alone." $ NOVATIANUS,
whose " Book of the Trinity " is added to Tejrtullian's works, he says,
" If Christ be only a man, why is a man called upon in our prayers as a
mediator, seeing that the invocation of a man is judged of no efficacy to
salvation? Why also is hope reposed in him, seeing hope in man
is accursed ? " And again : " If Christ be only man, how is he present,
being called upon, every where ? seeing this is not the nature of man,
but of God, that he can be present at every place." AMBROSE, in his
\
" Funeral Oration upon Theodosius the Emperor," hath this passage :
\
" Thou alone, 0 Lord, art to be invocated ; thou art to be entreated to
; make up the want of him in his sons." |j AUGUSTINE, in his " ConfesI sions," thus prays unto God : " I confess and know [that] my soul is
I defiled ; but who shall cleanse it ? or to whom else should I cry, beside
vpofftvicreov rtf ri vnuri Bttf vrpofftvKreov re povaytvtt
weunjj jcrurevs Btov.Tom. viii. Contra Celsum, p. 395. Vide, Eodem libra, pp. 381,
384, 402, 416, 420 ; et torn. v. Contra Celsum, lib. viii. ; in Epitt. ad Rom. cap. 10.
t e<rri nrpoo-KWfurOai rovro urturi oyyeXot, Ac.In Orat. tit.
con*. Aria, fide Orat. iv. Origen (Cont. Celsum, lib. viii. p. 432, 433) hath this passage,
which, for the greater profit to some readers, 1 pat into Euglish : " If Celsus will have as to
procure the good-will of any others after Him that ia God over all, let him consider, that as
when the body is moved the shadow thereof doth follow it, so in like manner, having God
propitious to as who is over all, it fblloweth that we shall have all his friend*, both angels and
saints, loving to us ; for they have a fellow-feeling with them that are thought fit to find
favour with God. Neither are they only favourable unto such : but they work with them
also that are willing to do service unto Him who is God over all, and are friendly to them,
and pray and entreat with them ; BO as we boldly say, that when men who with resolution
propose unto themselves the best things do pray unto God, many thousands of the sacred
powers pray together with them unspoken to," <>(. Vide CYRILUJM in
Joan. xvi.
% ab olio orare non possum, quam a quo me scio consecuturum ; quoniam et Ipte eft qui solum praestai, ire. Apologeiicus, cap. 30.
Si homo fantummodo Chrittut, quomodo adest ubique invocatus ? cam htec komini natura non tit, ted Dei,
ut adette omni loco point, tie.De Trinitate, cap. 14.
|| TM toltts, Domine, invocandut et } tu rogandiu, ut eum infiliis repratentet.

116

SERMON X.

INVOCATION OP SAINTS AND ANGELS UNLAWFUL

thee ? " * And again: " Whom should I find, that might reconcile me
unto thee ? Should I have gone to the angels ? with what prayer ? with
what sacraments? Many, endeavouring to return unto thee, and not
being ahle to do it by themselves, as I hear, have tried these things, and
have fallen into the desire of curious visions, and were accounted worthy
of delusions." f The same father asserts that " in the catholic church it
is divinely and singularly delivered, that no creature is to be worshipped
by the soul, but He only who is the Creator of all things." J And
again : " Jesus Christ is the Priest, who, being now entered within the
veil, alone there of them that have been partakers of flesh, doth make
intercession for us: in figure of which thing, amongst that first people
and in that first temple, the priest only did enter into the Holy of holies,
and all the people stood without." Once more : " The worshipping,"
says he, " of men that are dead, should be no part of our religion;
because, if they lived piously, they will not seek that kind of honour.
They are to be honoured, therefore, for imitation; not to be adored for
religion." [|
These are some of those many testimonies which are found in the
writings of the ancients. I shall add but one more saying of him whom
I last mentioned ; and it is worth our notice. " The prayer," says he,
" which is not made by Jesus Christ, not only cannot blot out sin, but
itself also is sin." ^f If any man shall say that there are some passages
in Ambrose, Austin, and other writers near that age, that favour this
opinion or practice of invocating saints ; I answer that, if it be granted,
we may gather this from it,that mere human writings are no foundation
of our faith, nor can any certainty be had from those who speak or write
with such inconstancy.** Farther, it is confessed that, toward the end of
Habet anima qua offendant oculos tuos / ted guts mundabit earn ? ant cut alteri prater
te clamabo ?Confessionum lib. i. cap. 5.
t Quern invenirem qui tite reconciliaret
tibi? Aneunduminihifuitadangelos? gudprece? quibus sacramentit? Mutti, conantet
ad te redire, neque per teipsot valentes, sicut audio, tentaverunt hac, et inciderunt in detiderium curiosarum visionum, et digni habiti sunt illusionibus.Ibid. lib. x. cap. 42.
Di et singulariter in ecclesid catholicd traditur, nuUam crcaturam colendam esse anima,
ted iptum tantummodd rerum omnium Creatorem.De Quantil. minima, cap. 34.
C/iris^
tut Sacerdot ett qui, nunc ntgressus in interiora veli, solus tit ex his quicarnem gestaverant,
interpellat pro nobis ; in cujus ret fgurd in illo primo populo et in illo primo templo unut
sacerdot intrabat in Sancta sanctorum, populus omnis foras stabat.In Psalmum Ixiv.
|| Non sit nobis religio cuttus hominum mortuorum ; quia, si pie vixerunt, tales non quarant
honores, Sfc. Honorandi ergo sunt propter imitationem, non adorandi propter religionem.
AUGUSTINUS Oe verd Religione, cap. 65. Qui supplicant morluis rationem hominum non
tenent.LACTANTJI Instil. Divin. lib. ii. cap. 18. "They who supplicate the dead, do not
retain the reason of men."EDIT.
5f Oratio qua non fit per Christum, non solamnon
potest delere peccatum, sed etiam ipsa fit peccatum.In Psal. cviii.
*' " Besides, their
writings are corrupted by the Romanists, and many spurious and supposititious sayings are
fathered upon the fathers; of which I could give many instances, and some in this very case.
The deifying and invocating of saints began to appear in the church somewhat early; the
grounds whereof were most strange reports of wonders showed upon those who approached
the shrines of martyrs, and prayed at their memories and sepulchres. Devils charmed,
diseases cured, the blind saw, the lame walked, yea, the dead revived, &c: which the doctors
of those times avouched to be done by the power and prayers of the glorified martyrs, and by
the notice they took of men's devotions at their sepulchres; though at first those devotions
were directed to God alone, and such places only chosen for the stirring up of zeal and
fervour. But whiles the world stood in admiration of these wonders, men were soon persuaded to call on those martyrs as patrons and mediators, by whose power with God, and notice
of things done on earth, they thought that these signs and miracles appeared."MEDE'S
" Apostasy of the latter Times." Circa A. 0. 370, per Basilium, Nyssenum, Naxianzenum, invocatio sanctorum in publicos fcelesta eonventus invehi caepit. Hi primi/uerunt qui

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

117

the fourth century, this leaven diffused itself in the church. The occasion
mainly (as some upon good grounds affirm) was this:The Christians
of those times did greatly reverence the memory of the martyrs ; and did
often resort to their sepulchres, and there offered up their prayers unto
that God for whose cause they laid down their lives. And because God
was pleased to give gracious answers to those prayers, and to do many
wonderful things for the honouring of that Christian profession which
those worthies maintained unto the death; therefore some began to
imagine that all this was done at their suit and mediation: yea, some
affirmed that the martyrs themselves appeared to divers that were relieved
at the places of their memorials. He that would see more of the rise of
this practice, let him consult Chemnitius in his judicious " Examination
of the Council of Trent." The progress of it, together with the opposition [which] it met with in the church of God, is not unknown to those
that have looked into the history of those times. Although, therefore,
the Popish invocation of saints he ancient in respect of some of their
other innovations, yet it is novel in itself, and in respect of true antiquity.
I shall conclude this head, when I have showed you that not only particular fathers, hut whole councils, have condemned the practice in
question. The council of Carthage * was against the invocation of saints;
and the council of Laodicea did censure the invocation of angels. In the
thirty-fifth canon of that council, it was thus determined :that " Christians ought not to leave the church of God, and go and call upon angels,
and make meetings ; which are things forbidden. If any man, therefore,
be found giving himself to this secret idolatry, let him be accursed;
because he hath forsaken the Lord Jesus Christ, the Sou of God, and
hath applied himself to idolatry." f Theodoret, in his " Exposition of
the Epistle to the Colossians," doth twice mention this canon, and declare
1

\
\
''
\

earn ex prwatis et monachorum devotionibus in ecdetiam invexerunt. Cum enim, in rheforum scholis educati, eloquentue laudem affectarent, orationet paneyyricat declamatoriisfloscuti*
et rhetoricif apostrophis, et qua prteterea ad figuram nrpoatvxawaiia pertinent, ita exornarunt, ttt opinionem de comprecationibus et auxitii sanctorum, qua Origenis tempore apocrypha
et privata erat, tanquam pubKcum dogma in immensum exaggerarent; et ad compettatione*
eorum, quorum memoriam celeoraoant, orationet converterent} atque itaguram orationitad
formam invocationis declinarent: cujus tamen exempla nee ex scrip twa, nee e vetustiori et
puriori ecclesid, habebant. Circa Augustini tempora materia ilia invocationis sanctorum
incidit in poetas, qui invocations mutarum, dtemonum, et heroum poeticd imitalione et
Ucentid ad martyree transtulerunt. Circa A. D. 600, addita et interta erat Litanue a Gregorio
Magno.Vide plura in CHEMNITII Exam. Cone. Trid. " About the year of our Lord 370,
the invocation of saints began to be introduced into the public assemblies of the church by
the instrumentality of Basil, Gregory Nyssen, and Gregory Nazianzen. These were the
first to import it, from private and monastic devotions, into the church. For since they
affected the praise of eloquence, trained as they had been in the schools of rhetoric, they so
adorned their panegyrical orations with flowers of declamation and rhetorical apostrophes,
and other ornaments which belong to the figure prosopopoeia, that they immoderately exag
gerated into a public doctrine the notion of prayers to the saints and assistance from them,
which in the times of Origen was merely apocryphal and private ; and they converted their
orations into personal addresses to the saints whose memory they celebrated; and thus
perverted this figure of speech to a form of invocation: of which custom, however, they
derived examples neither from scripture nor from the church in its pristine purity. About
the time of Augustine the subject of the invocation of saints fell into the hands of the
poets, who, by poetic imitation and licence, transferred to the martyrs those invocations
which had formerly been addressed to muses, gods, and heroes. About the year 600, it was
added to, and inserted in, the Litany by Gregory the Great."EDIT.
Condi. Carthag. III.
f Ow if Xpurrutvovs > - 8cov,
trot aaruvat, (, ffwal-eis uroieiv carep cunjyopemai, ire.Cone.
Laodic. can. 35.

118

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

the sense of it. Upon Col. iii. 17, " The apostle," saith he, " commandeth to adorn our words and deeds with the commemoration of our Lord
Christ; and 'to send up thanksgiving to God and the Father by him, and
not by the angels. The synod of Laodicea, following also this rule, and
desiring to heal that old disease," (namely, angel-worship,) " made a law
that they should not pray unto angels, nor forsake our Lord Jesus
Christ." * And on Col. ii. he adds, that " this vice continued long in
Phrygia and Pisidia; (for which cause the synod assembled in Laodicea,
the chief city of Phrygia, forbad them, by a law, to pray unto angels ;)
and even to this day, among them and their borderers, there are oratories
of St. Michael to be seen." f GGcumemus, after him, hath much the
same words upon the same place. J
Seeing, then, [that] the scripture and the ancient fathers are no Mends
to this popish invocation now in question, I am the less concerned about
* &) , KM (V AooSt/cet? crwoSos, woAowJ' fKeivo vaffot
ibepourewrM .(, /0 ' a.yyt\ois, )< (
.In Col. iii. 17 Consuls cundem in cap. ii. 23.
f (/< Sf
tOos, &s KM ev vpotricrai
wpofffvxeo~&M,
be.
I QEcuMENii MS. tn Col. it. Vide notas ad ORIGENIS Libra
contra Celsum, p. 483. AUGUSTINE calls those " heretics" that were inclined to the worship
of angels. (De Haeres. cap. 39 ) EPIPHANIDS speake of a sort of heretics called "Collyridians," from the collyrides, or " cakes," which they used to offer to the Virgin Mary. These
he at large refutes ; and says, that neither Elias nor John nor Thecla nor any of the saints
is to be worshipped. And again: " Qod will not have the angels to be worshipped ; much
less, her that was born of Anna." And again: " Which of the prophets has permitted a
man to be worshipped; that 1 may not say, a woman ? The blessed Virgin is a choice
vessel indeed, but yet a woman. Let Mary be in honour; bat let the Father and the Son
and the Holy Ghost be worshipped." / , " Let no man worship Mary." Again: Mrj fmytree TIS, Stc. : " Let none eat of this error touching holy
Mary : for although the tree be beautiful, yet it is not for meat; and although Mary be most
excellent and holy and to be honoured, yet she is not to be worshipped." Again: " She
was indeed a virgin and honourable; and not given to us for adoration, but one who did herself worship Him who was born of her in the flesh."EPJPHANII Hares, lxxia>. p. 446
448. There also be exhorteth Christians to put on a manlike mind, and to beat down
, " the madness of these women " For, it seems, in those days it
was the women's heresy; though now it hath obtained amongst the Romanists, both males
and females. GREGORY NYSSEN (" Against Eunomius," lib. v.) hath this excellent passage : " We are taught to understand, that whatsoever is created is a different thing from
the Divine Nature; and that we are to worship and adore " , " that
nature only which is uncreated; whose character is this,that it neither at any time began
to be, nor ever shall cease to be." The Spanish Inquisitors, anno 1584, took care [that] the
word " only" should be blotted out. CHRYSOSTOM, in his third homily on the first chapter
to the Hebrews, hath this saying: " Why do you gape after angels ? They are servants to
the Son of God, and are sent to divers places for our sakes." And, in the eighteenth homily
on the Epistle to the Romans, he says," Unto whom shalt thou flee ? whom wilt thou call
upon to fight for and help thee ? Shall it be to Abraham ? But he will not hear thee.
Shall it be to these virgins ? But they also shall impart none of their oil unto thee. Shalt
thou call upon thy father or thy grandfather ? But none of them is able to release or relieve
thee. These things considered, worship and pray to Him alone who hath the power to blot
out thine obligation, and quench that flame." Again, in the ninth homily on the Epistle to
the Colossians, he tells us that the devil, envying the honour we have,to address ourselves
to God immediately,hath brought-in the service of angels. The ancients were generally
of opinion, that the saints are not admitted into heaven and a clear sight of God, till the last
day. This is confessed by STAPLETON, J)efens. Eccl. Author, cont. ffhitak. lib. i. cap. 2.
" Tertullian," says he, " Irenseus, Origen, Ghrysostom, Theodoret, CEcumenius, Theophylact, Ambrose, Clemens Romanus, Bernard, Sic., did not assent unto this sentence, which
now is defined as a doctrine of faith,that the souls of the righteous enjoy the sight of God
before the day of judgment; but did deliver the contrary sentence thereunto." And if so,
they could not be of opinion, by Bellarmine's own concessions, that men on earth should
invocate them, as the Romanists now do. Vide ORIGEN EM in Rom. lib. ii. p. 472 ; Aucus, torn. viii. in sal.

i
!

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

119

those other reasons -which they sometimes urge in behalf of it. Nevertheless I shall consider those that are most considerable, that seem to
have the greatest force in them.
ARGUMENT I.

They argue from the lawfulness of desiring the prayers of just men
here on earth. " This is," they say, " our daily practice: nothing is
more ordinary than to entreat the prayers one of another. The apostle
writes to the Romans, Ephesians, Colossians, and desires to be assisted
by their prayers. Now, if we may entreat the prayers and intercessions
of just men on earth, much more, then, of just men made perfect in
heaven."
ANSWER.
1. There is not the same reason for both ; because the former is required
and warranted by the word of God, and not the latter. Again: the living
may be made acquainted with our desires and wants, and not the dead ;
we have no way of informing them, or communicating our minds to them:
they that suppose it, cannot agree (as was said before) about the way and
manner of it. Other reasons may be assigned why living Christians
should pray one for another, which will not hold in this case. Hereby
they are made sensible of each other's wants, sufferings, and infirmities ;
as also there is an increase of mutual and brotherly love, which is a necessary bond amongst Christians. But this is not all.
2. There is a vast disparity betwixt the Papists' praying to the saints
in heaven, and the Protestants' desiring of the prayers of just men here
on earth. This may easily be discerned by any that have not a mind to
deceive or to be deceived. When we desire others to pray with or for
us, we do not make them the object of prayer and religious invocation ;
nor do we reckon them as our mediators, but as our fellow-suitors. See
\ this in an instance :One man goes to his minister or godly neighbour,
and tells him his condition ; and then desires him that he would strive
together with him earnestly in prayer to God for him, that he may be
'. supplied in the things that he stands in need of. Another applies himself to one that is in heaven, (or, it may be, that he supposeth to be
there,) and with great devotion he prostrates himself before him; (or,
it may be, his image;) and then he prays, " 0 blessed St. Francis," or
" St. Dominic," " look down upon thy poor supplicant: take pity on
me, a miserable sinner. I commend my body and soul to thee. Assist
me by thy merits ; fill me with thy graces ; bring me to everlasting happiness. Save me now and in the hour of death," &c. I would fain
know whether the practice of these two be one and the same ; nay, whether there be any proportion or likeness betwixt the action of the one
and [that] of the other. Take the holiest man now living in the world;
(and, if you believe the church of Rome, there be some that have holiness
enough and to spare;) and let this man have some of that religious
worship that is deferred to their female (not to say, their fictitious)
saints; as, for instance, St. Katherine, St. Margaret, St. Bridget, St.
Barbara, St. Ursula, or the hike: that is to say, let a temple be built
and an altar erected to him ; let his image be set up, and the people

120

SERMON X.

INVOCATION OF SAINTS AND ANGELS

UNLAWFUL.

enjoined to fall down before it, burn incense to it, &c.; let TOWS and
supplications be made to him, and that in several places and in the usual
forms :I say, Let this, or something like it, be done to the holiest man
living; and, I am confident, the Papists, yea, the pope and all his cardinals, would with one mouth condemn it, and say it were blameworthy
and abominable.
ARGUMENT II.

" This practice argues reverence and humility: * it is pride and arrogance to make our addresses to God immediately. Here we seek to the
king by the mediation of his courtiers: much rather should we go to
God by the intercession of those that are bis favourites in heaven."
ANSWER.
This pretence or show of humility seems, by that text in Col. ii. 18,
to have [had] a main hand in the first introducing of angel-worship.
And of this opinion is an ancient writer; who says, " They advised of
old the invocation of angels upon this pretence,that the God of all
things was invisible and inaccessible, and that it was fit we should procure his favour by the means or mediation of angeis."f It was by this
very argument that the Gentiles of old defended their demon-worship.
This I have already hinted ; and an ancient father doth plainly assert it,
that "the Heathen idolaters, to cover the shame of their neglecting of
God, were wont to use this miserable excuse,that by these they might
go to God, as by officers we go to the king." J
But the same author proceeds to discover the vanity of this pretence :
I shall give you his own words : " Go to," saith he, " is there any man
so mad or unmindful of his salvation, as to give the king's honour to an
officer ? whereas, if any shall be found but to treat of such a matter, they
are justly condemned as guilty of a great offence against the king. And
yet these men think themselves not guilty, who give the honour of God's
name to a creature, and, leaving the Lord, adore their fellow-servants, as
though there were any thing more that could be reserved to God. For
therefore do men go to the king by tribunes or officers, because the king
is but a man, and knoweth not to whom he may commit the state of the
commonwealth: but, to procure the favour of God, (from whom nothing
is hid, and who knows the works of all men,) we need no spokesman,
but a devout mind."
* Precatio Dei per invocaiionem sanctorum arguit majorem humilitatem, sicut videre est
in centurione.SALMERON in 1 Tim. it. dispnt. vii. sect. tilt.
t
ayye\uv Srttay evpeveiav .THKODORETUS in Col. ii.
t Solent
tamen, pudorem passi neglecti Dei, misera uti ejecusatione, dicentes per istos posse ire ad
Deum, sicut per comites pervenitur ad regemAMBROSIUS t Rom. i.
Age, nunquid tarn demens est aliquis, out salutis SUCK immemor, ut hanwificentiam regis vindicet
comiti ? cum, de hoc re si qui etiam tractare fuerint inventi, jure ut rei damnentur mujestatis.
Et isti se non putant reos qui honorem^ nominis Dei deferunt creatura, et, relic to Domino,
conserves adorant, quasi sit aliquid plus quod servetur Deo. Nam et idea ad regemper tribunos aut comites itur, quia homo utique est rex, et nescit quibus debeat rempublicam
credere : ad Deum auiem (quern utique nihil latet; omnium enim merita novit) suffragatore
-non opus est, sed menie devoid.AMBROSIUS, ibid. "When," says Chrysostom, "thou
hast need to sue unto men, thou art forced first to deal with door-keepers, and to entreat
parasites and flatterers, and go a long way about: " r 8e ; / etrrw,
&c., " but with God there is no such matter. Without an intercessor he is entreated;
without money, without cost, he yieldeth to thy prayer. It sufficeth only that thou cry in

SERMON X.

INVOCATION OF SAINTS AND ANGELA UNLAWFUL.

121

I shall conclude my answer to this plea of the Romanists by proposing


one thing to their consideration:Suppose [that] a king should grant
to all his subjects, the poor as well as the rich, free access to him, promising a redress of all their grievances upon the only mediation of the
prince his son ; and the prince again should by open proclamation invite
all freely to come to him, and proffer himself to be their mediator,
promising he will not in anywise reject the meanest of them: would it
be arrogance in any to accept of this offer ? Nay, would it not be the
highest presumption to take another course ? to apply to the king by the
mediation of this or the other courtier ? The case is the same here.*
But I hasten to the third and last argument.
ARGUMENT III.

The third argument is taken from the success of such prayers. This
is insisted on by a late author; and he calls it " a convincing argument."
" Certain it is/' saith he, " that many and great miracles have been
wrought by God upon addresses made to the saints; that those who call
upon them are heard, and obtain what they desire.") He gives several
instances ; and, if the reader please, I will transcribe one of them. It is
a story of what happened to one St. John Damascene, about the year
728. " He is known," saith he, " to have been a stout assertor of the
veneration of holy images; and when the emperor Leo Isauricus raised a
persecution" (so he calls it) "for that cause, he wrote divers learned

i
t

,
t
1
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.

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thine heart, and bring tears with thee; and entering in straightwaye, thou mayest draw him
onto thee."De Poenitent. serm. vii. torn. vi. p. 802, edit. Savil. And in another place:
Opa ywaucos ?, ttc.: " Mark," says he, " the philosophy," or " wisdom," " of
the woman of Canaan. She entreateth not James, she beseecheth not John, neither doth
she c*ome to Peter; bat brake the whole company of them, saying, ( I have no need of s
mediator; but, taking repentance with me for a spokesman, 1 come to the Fountain itself.
For this cause did he take flesh,that I might take the boldness to speak to him. I have
no need of a mediator: have thon mercy upon me.'"In Dimifsionem Cananea, torn. v.
p. 195, edit. Savil. Again: in his fifth sermon on the eighth of Matthew, "God," saith
he, "will not grant us so much of his grace at the request of them who pray for us, as
when we ourselves pray unto him. In praying for ourselves we do more with Qod than
when others pray for us. He put off the Canaanitish woman, when his disciples prayed for
her; and heard her, when she herself prayed; and said,(Be it unto thee as thou wilt.'"
Si re constituent cerium intercessor em, non volet ad se caveat per aliot deferri. Ita
cam Christ/us sit constitutes Ponttfe et Intercessor, cur quaerimus olios?Fide AUGUSTJHUM De Civitate Dei, lib. viii. " If a king has appointed a certain intercessor, he will not
be willing that causes should be brought before himself by any others. So, when Christ is
constituted Priest and Intercessor, why seek we others ? "EDIT. Pharisaica superbia
eft velnostra velaliorum hominum merita Deo in oratione opponere.CHEMNITJUS. " It is
Pharisaical pride to bring before God in prayer either our own or other men's merits."
EDIT.
t " Catholics no Idolaters," p. 420,424,426. Puella quasdam obsessa adducta
fuit ad capellam beatte Virginia inantiqud Oetingen , ubi cam Litania cantaretw,et invocaretur misericordia, auilium, et Kberatio Dei Patris, Filii, et Spiritas Sancti, diabolus nihil
fuit motut. Cum vera Lauret, Litania de B. Maria inchoaretur, tarn demum Satanat
caspit in obsessa turbari, daman, etfurire. Mo vero Canisius prases, imagine JB. Maria
arreptd, imposuit capiti puellas obsessa ; et turn diabolus ceepit eatclamare, 4&*nulier! quid
mecalcae,etcaputaieumconteris?i(c.Narratio MARTINI HENGERII. " A certain girl that
was possessed with the devil was brought to the chapel of the blessed Virgin in the old town
of Oetingen; where, when the Litany was chanted, and the mercy, help, and liberating power
of God the Father, Son, and Holy Spirit, were invoked, the devil was not at all moved. But
when the Litany of the blessed Mary of Loretto was commenced, then at length Satan began
to be disturbed, to cry out, and to rage in her who was possessed. Presently, however,
Canisius, the bishop, having snatched up the image of the blessed Mary, placed it upon
the head of the possessed girl; and then the devil began to shout out, ' Ah, woman! why
dost thon trample upon me, and bruise my head ? '" EDIT.

122

SER1.ION X.

INVOCATION OP SATNTS AND ANGELS UNLAWFUL.

epistles, to confirm the faithful in the tradition of the church. He was


then at Damascus, where the prince of the Saracens kept his court; and
highly in the favour of that prince for his wisdom and learning. The
emperor Leo, not knowing otherwise how to execute his fury against
him, causes a letter to be forged, as from Damascene to him, and to be
transcribed by one who could exactly imitate his hand; the contents
whereof were to invite him to pass that way with his army, with promise
to deliver the city into his hands. This letter the emperor, as out of
friendship to an ally and detestation of the treachery, sent to the prince of
the Saracens; who no sooner saw and read it, but in a brutish passion [he]
commanded the right hand of Damascene (which, he supposed, had written
it) to be cut off. Dictum factum, ' A word and a blow;' his hand was
struck off, and hung up in the market-place till evening; when, upon
petition that he might have leave to bury it, it was commanded to be
given him. He takes the hand; and, instead of laying it in the ground,
joins it to his arm; and, prostrating himself before an image of Our
blessed Lady, which he kept in hie oratory, humbly besought her intercession for the restoring of his hand, that he might employ it in setting
forth her Son's praises and hers. This done, sleep seized on him; and
he beheld the image of the blessed Virgin looking upon him with a
pleasing aspect, and telling him that his hand was restored: which,
when he awaked, he found to be true, and a small circle or mark only
remaining in the place where it had been cut off, to testify the truth of
the miracle." This is recorded, it seems, by John, patriarch of Jerusalem, in the Life of this St. John Damascene.
ANSWER.
Do the Papists indeed think that this (and such-like pretty stories) is
a good foundation for the practice now in question ? What, if a man
should be in doubt of the truth of this, and other relations of this
kindj? We know of whom it is said that his " coming is after the
working of Satan with all power and signs and lying wonders." (2 Thess.
ii. 9.) If I might advise, the pope should put forth a Bull for the prohibiting, yea, for the burning, [of] all their legends and histories of
feigned miracles. They do not gain, but lose greatly, in their reputation,
by means thereof. Yea, what, if I should say, that the Christian religion suffers greatly in the world upon this very account ? How have
Jews and infidels been hardened in their unbelief of the gospel, and of
the miracles that Christ and his apostles wrought for the confirmation of
it; and all by reason of those fables and lying miracles that are obtruded
upon the world by those of the church of Borne! Repent, 0 Borne,
repent in time, of the wound that thou hast given to Christianity upon
the score of these fables and forgeries !
It is worth our notice, and may serve as a farther answer to this plea,
what Mr. Mede offers in his Treatise before cited,*that " the Gentiles'
demon-worship did enter into the world after the same manner; it was
first insinuated, and afterwards, established, by signs and wonders of the.
very self-same kind: so that the idolatry of saint-worship is in this
respect also a true counterfeit of their idolatry of demons." He brings " The Apostasy of the latter Times."

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

123

in Chrysostom affirming that the demons of the Gentiles wrought miracles for the confirmation of Paganism and the Pagan idolatry: " They
oftentimes by their skill cured diseases, and restored to health those
that were sick. What!" says he, " should we partake therefore with
them in their impiety? God forbid."* He cites Eusebius also to this
purpose : " * When,' says he, ' those wicked spirits' (meaning those that
were worshipped under the names of ' demons') ' saw mankind brought
off to a deifying of the dead, they insinuated themselves, and helped
forward their error, by causing motions in those statues which were
consecrated to the honour of the deceased, as also by oracles and curing
of diseases : by means of which, the superstitious and credulous people
took them to be some heavenly powers, and gods indeed; sometimes to
be the souls of their deified worthies. And thus,' saith he, ' the earthneighbouring demons, which are the princes of the air, those spiritualities
of wickedness and ringleaders of all evil, were on all hands accounted for
great gods/ And farther he adds, that the memory of deceased worthies was celebrated with great service ; the feature of whose bodies the
dedicated images in every city seemed to represent; but their souls the
wicked demons counterfeited, by working many wonders." Let me
shut up this answer with the saying of a laborious and learned person ; f
his words are these: " If it be objected, that many have prayed to the
saints, and particularly to the Virgin Mary, and have obtained their
requests; and therefore such prayers are available: we answer, That is
no good argument which is taken from the event: for so Livy writeth
that Romulus prayed to Jupiter that he would stay the flight of the
Romans, that he might keep off the Sabines; and it was effected.
Pliny also reporteth that one Helpis, seeing a rampant lion come against
him, prayed to Bacchus, and was delivered. Like as the praying
to Heathen gods is not justified by the subsequent effects, no more is
the invocating of saints," &c.
Come we now to a conclusion. I desire, in the close of all, that
these three particulars may be considered :
1. That this discourse doth not destroy that communion of saints which
is the common belief of all Christians.It is levelled against the invocation, not against the communion, of saints. "Jerusalem" is sometimes put for the church militant on earth, and sometimes for the
church triumphant in heaven, to show that both make but one city of
' Quasrite si vera eat Divinifat Chritti: si est ea, qua cognitd, ad oonwn quit reformetur, sequitwr ut falsa renuncictttr, compertd imprimis itta omni ratione, qua, delitescent
sub nominibus et imaginibus mortuorum, quibusdam signis et miraculis et oracuiis, Jidem
divinitatis operator.TERTULLIANI Apol. ad Gent. cap. 21. in fine, " Inform yourselves
carefully therefore, whether the Divinity of Christ ia not the true Divinity you ought to worship, and which, if once entertained, new-makes the old man, and forms him to every virtue;
and consequently all divinities hat Christ ought to be renounced as fake; and those especially, in the first place, which lie lurking under the names and images of dead men, and,
hy lying signs and wonders and oracles, pass for gods, when, in truth, they are hut devils."
RBEVES'S Translation.
f WILLET in his Synopsis Papism, p. 437.
E salts
miraculis, sine testimoniis verb Dei, non posse uttum dogma probari, nee hoc titulo debere
recipi, ipsa scriptura diserti tesfatur, Dent. xiii.CHEMNITII Examen.
" That no
doctrine can he proved from miracles alone, without the testimonies of the word of Ood, or
ought to he received on that ground, scripture itself plainly testifies. (Dent. xiii. 16.)"
EDIT. CnciHus saith of the demons of the Heathens, Dant cautelam periculi, inorbis
medelam, opem miseris, solatium calamitatibus, laloribus levamentum.MINUTIUS FELIX,
p. 7 " They give waning of danger, remedy for diseases, help to the wretched, comfort
in calamities, alleviation of sufferings."EDIT.

124

SERMON X.

INVOCATION OF SAINTS AND ANGELS UNLAWFUL.

God. The church below, and the church above, are two parts of one
and the same catholic church ; whence it is that those who are sanctified
and called on earth, are said to be " come to the spirits of just men
made perfect" in heaven. So the apostle tells the Hebrews, that they
are brought by the gospel into a blessed society,with " God the Judge
of all, with Jesus Christ the Mediator of the new covenant, with an
innumerable company of angels, and with the spirits of just men made
perfect." (Heb. xii. 2224.) Both those that are already made
perfect, and those that still abide in a state of imperfection, are " fellowcitizens," (as be elsewhere phraseth it,) and have mutual fellowship or
communion one with another. They have mutual relation to one
Father; and children of the same Father have mutual fellowship
amongst themselves: they have mutual union with one Head; and
members of the same body have mutual communion one with another:
they have their animation by one and the same Spirit, as all the
members are animated by one and the same soul; that Spirit which
dwells in the saints on earth, doth bear them company into heaven.
If it be demanded, wherein this communion consisteth which is
between the saints above and the saints below; I answer, It consists
mainly in mutual affections and communications one to another. The
saint* in heaven rejoice at God's preservation of his church on earth;
that so many of their brethren and fellow-servants are daily fitted for
heaven and translated thither, whereby their blessed society is increased.
The saints above may also pray and intercede for those below: for,
though the Papists confound these two, (as they do other things,) to
wit, the intercession and the invocation of saints; yet there is a wide
difference betwixt them.* And there be who allow them to pray for us,
who yet will not admit of our praying unto them: (see Rev. vi. 10:)
but then they say that this intercession of theirs is for the church in
general, and not for this or that member in particular, whose case or
person, it is most likely, is not known to them. On the other side, the
saints on earth,they pray for the resurrection of the bodies of the
saints in heaven; that in body, as well as in spirit, they may be perfected and glorified. Yea, this is one sense of that petition in the
Lord's Prayer: " Thy kingdom come." They likewise praise God for
the rest [which] they enjoy in heaven ; that they are delivered from this
valley of tears and trouble. They also groan, and that earnestly, to be
glorified with them, and to be translated into their condition and company. Above all, they set them before them as their examples, walking
in their godly steps ; being followers of them, as they have been
followers of that which is good. Though they do not invocate them,
yet they study to imitate them; which is the highest honour they can
put upon them. This is that which the apostle requires in the Epistle
to the Hebrews, when he bids us to " be followers of them who through
faith and patience inherit the promises." (Heb. vi. 12.)
2. This discourse serves to excite Christiana to be much in calling on
Him in whom they believe, to be frequent in praying to God in the name
of Jesus Christ."Take," says James, "the prophets for an example of
* " They are very different questions, Whether the saints pray for us, and, Whether we
must pray to them. It is one thing to know what the saints do in heaven, and another
thing to know what we must do on earth."PETER l>u MOULIN.

SERMON X.

INVOCATION

OF SAINTS AND ANGELS UNLAWFUL.

125

suffering affliction, and of patience." (James v. 10.) Take, I say, the


Papists for an example of prayer, (such as it is,) and unwearied devotion. It was the advice of a good man to his friend, that he would
spend as much time every day in prayer and meditating, as he did in
eating and drinking. It were well if we spent as many hours every day
in the service and worship of God, as some of them do in serving and
worshipping the saints. We may receive instruction from oxen and
asses and other brute creatures ; and so we may from the blind Papists.
" Go to the ant, thou sluggard ;" (Prov. vi. 6 ;) and go to the Papist,
thou slothful Christian. He hath his canonical and stated hours for his
devotion: he is diligent in turning over his beads, in pattering over hie
Pater-nosters and Ave-Marias ; and will admit of no avocation. How,
then, art thou to be reproved, who neglectest prayer to God from day
to day! How many prayerless families and persons are there in this
nation!
Christ says, the Ninevites shall rise up in the judgment against the
Jews,and the Papists will rise up in the judgment against many
Protestants,and "condemn" them. (Matt. xii. 41.) The charge of
Eliphaz against Job will lie more rightly against many an one in the
midst of us: you will find it in Job xv. 4. He says there, " Thou
castest off fear, and restrainest prayer before God." Some read the
words thus: " Thou multiplies! prayer." * " The word notes,** as one
observes, " the cutting or dividing a thing into small pieces or portions,
which is indeed to multiply it; and it is as if he should have said,
* Thou dost mince thy prayers, and cut them out into many small
shreds, as if thou didst hope to be heard for thy much speaking.'"
Such were the devotions of the Pharisees of old; and such are the
devotions of the Papists, their successors, to this day. Their collects
and litanies are full of "vain repetitions," the same things over and
\
over again. But take the words as they are in our translation:
\
" Thou restrainest prayer before God; *' and then they note either a
'<
total forbearing or a partial diminishing of the duty. Some do not pray
at all; others pray but seldom: both come under this reproof of
s restraining prayer. Remember who commands you to " pray always "
' and to "pray without ceasing.'* Resolve, reader, whoever thou art,
upon more frequency and fervency in this duty. Let an hour, or more,
every day be set apart for secret prayer; and be sure, as Elias did, to
"pray in prayer:" ]$ vrpo<rm%TO. (James v. 17.) The
Papists and others say prayers; but do thou pray in prayer to God.
It is recorded of Luther, that he prayed every day three hours; eaeque
ad etudia aptissimas; "and that when he was most fit for such a
service." f " Go thou, and do likewise."
Se* Kara* eomno, totidem dee kgibut acquit /
Orabis guatuor, det epuKtque duat:
Quod superset sacria ultra largire camenie.t
Arguitur Jo6, quod multiloquio el battologid unu est,BOLD. Vide CARYL in locum.
" Job is accrued of having nude use of much speaking or excessive loquacity."EDIT.
t Vide VITUM THEODOEUM in Vita ejue.
t Judge Cooke advised to four hours in a day
for this exercise:
" Six hours to sleep, and six to equal laws,
Devote : spend four in prayer; in feasting, two:
Whate'er remains, on sacred song bestow.4'EDIT.

126

SERMON

XI.

PURGATORY A GROUNDLESS

King Alfred divided every day into three parts: he allowed eight
hoars to his devotion, eight to his employment, and eight to his sleep
and refection.
3. This discourse may have this farther fruit,to beget a dislike, yea,
a detestation, of Popery.One would wonder that a man in his right
senses should ever become a Papist. Their opinions, many of them, are
not only unscriptural, but irrational; a man must offer violence to his
reason, if he complies with ifliem. I might give many instances ; consider these two :the one is praying for the dead ; the other is praying
to the dead. We cannot help the dead by praying for them j nor can
they hear us when we pray unto them. Yea, the Popish religion is not
only ridiculous, but idolatrous. There is a five-fold idolatry which we
charge upon the church of Rome :(1.) The worshipping of the cross.
(2.) The worshipping of images. (3.) The worshipping of relics.
(4.) The worshipping of the elements in the eucharist. (5.) The worshipping of saints and angels. Well may she be called " the whore of
Babylon ;" yea, that " great whore," and " the mother of fornications
and abominations of the earth!" (Rev. xvii. 1,5.) The church of the
Jews did not forsake the true God altogether; only she would worship
him in calves and images: and how often, for this reason, is she called
" a whore," and " an abominable harlot! " The church of Rome is a
worse strumpet than ever she was: " a deep ditch " she is; may none
amongst us be so far " abhorred of the Lord " as to fall into it! (Prov.
xxii. 14.) Dearly beloved countrymen, " flee from idolatry :" (1 Cor.
x. 14:) this [is] the " abominable thing that God hateth." (Jer. xliv.
4.) Popish idolatry is as bad or worse than Paganish. I shall conclude this sermon as the 'apostle John doth his First Epistle : " Little
children, keep yourselves from idols. Amen." (1 John v. 21.)

SERMON XI. (XXIV.)


BY THE REV. EDWARD WEST, A. M.
OF CHRIST CHURCH, OXFORD.
PURGATORY A GROUNDLESS AND DANGEROUS DOCTRINE.

But he himself shall be saved ; yet so as by fire.I Corinthians iii. 15.


" THIS text," says Bellarmine, " is one of the most difficult, and yet
most profitable, of the whole scripture, in that from hence the Catholics
conclude two great points against heretics,that of purgatory and venial
sins. *
But as hard as the apostle's text is, this sort of Catholics, in drawing
such profound notions from it, seem hard enough for the apostle and
his text too ; and I am much mistaken, if Paul would not have been alike
' De Purgatorio, Mb. i. cap. 5.

AND DANGEROUS DOCTRINE.

127

puzzled to have understood them, as they are at a lose to spell out the
meaning of him. It is not every one, nor, may be, any one, of that
simple age [who] was aware of such a thing as purgatory or venial sin.
Austin, it seems, was of Bellarmine's mind, as in the same place he
quotes him, that this was one of the hard sayings that Peter probably
observed in Paul's writings, which we should take heed of wresttag to
our own destruction. Austin, belike, was wary ; but others have ventured
to bring it to the rack, and made it speak according to their mind, as
reserved and close as it was : they will teach Paul to speak plain, plain
Popery, ere they have done. And it is strange to consider how many
hard texts even in this obscure matter they pretend to have for them;
though, in our controversies with them, we must wholly confine to plain
ones. But these magicians, in imitation, as it were, of Moses, that
eminent man of God, are altogether for bringing water out of the rocks : if
a place be hard in itself, they think it will be too hard for us ; and, like a
mill-stone, they cast it upon us, urging us to give an evident sense, or
admit theirs; and while we are heaving to extricate ourselves, they hope
for this advantage over us,leisurely to retreat from us, and, before we
overtake them again, to prepare fresh work of the like kind for us. But
it is a dastardly enemy that declines the open field, and fights only from
the hedges and holes of rocks; [so] that it is greater difficulty to follow
than overcome them. To proceed :
A hard text this is confessed to be ; whereon we crave liberty to suspect [that] they may be mistaken, and to suspend our faith till we have
made examination.
But, however, a very profitable text it is, if it affords such doctrines
as fore-mentioned, worth many thousands by the year, I will warrant
you; for, however some dissemble the matter, on these suppositions it is,
that Masses and indulgences go off at the rate they do. If souls went
forthwith to heaven, they would not care a pin for them; if forthwith
s
to hell, they would despair of benefit by them. But the opinion of pur\
gatory makes them precious; especially since, as is said, that "souls
there are defective in merit, and cannot further merit in that state them^ selves:" * they must needs, on this supposition, reckon themselves more
beholden to them that will impart of their oil to them; and, in hope to
partake of their spirituals, can do no less than leave them a good share
of their temporals.
And, to make them the more willingly give down their milk, Aquinas
tells them, that the priests' prayers, Manses, &c., profit them when dead,
by virtue of what they did themselves while alive.f You may guess
hie meaning,the priest should profit him when dead, as his purse had
profited the priest when alive. And elsewhere he adds, that prayers
are more effectual for us if we are particularly remembered, than if we
are more generally recommended.}; Well, it is but meet that the priest
should be particularly remembered that particularly remembers us, and
that something should be done to rub up his memory of us in particular
when we are gone. If " gain be godliness," (1 Tim. vi. 5,) as some
have supposed, certainly this doctrine of purgatory is a prime article of
BKLLA&HINUS De Purgaiorio, lib. 11. cap. 2.
Izzi. art. 2.
t Rid. art. 12.

t AQOINATIS Suppl. quest.

128

SERMON XI.

PURGATORY A GROUNDLESS

religion; for all experience as well as reason teaches us, that it is a very
profitable doctrine.
The saints in heaven are high and stout, they will give us nothing.
The damned in hell are a poor or surly rout. The one does not need our
prayers, the other does despise our prayers. We must threaten men with
this prison of purgatory, or they will never pay their dehts to us ; but,
rather than lie and rot there, we may easily conclude, [that] they will
compound with us here.
But, for clearer procedure, it will be necessary to show,
I. What the Papists do mean by purgatory.
II. Whether any such thing is probably meant in this text.
III. Whether the word of God does anywhere give ground for such a
conceit, with that cogency especially as that we should receive it for an
article of faith.
IV. J shall briefly consider (as they deserve) their supplementary ar
guments.
V. Show what ground there is from scripture to disbelieve any such
thing.
VI. What evil consequences there are of the receipt of it.
VII. And lastly. I shall give you the genuine sense of the place, and
improve it.
I. What do the Papists mean by their purgatory ?
PROTESTANTS' PURGATORY.
ANSWER. That there is a purgation of our souls preparatory to their
immediate enjoyment of God, we freely grant to them, and that both in
respect of guilt and filth; and many ways we assign whereby this is
done. Eminently, by the blood and Spirit of Christ: hereby filthy
wretches indeed are said to be cleansed. (1 Cor. vi. 911.) Christ was
thought to have done this work effectually, what one way, and what
another; and he reckoned so himself, as appears by his sitting down.
(Heb. i. 3.) His coming therefore was foretold as with fire and water,
that are the great cleansers amongst us. (Mai. iii. 2, 3.) Moreover, as
instruments that are effectual through him, this purging work is
ascribed sometimes and in some part to the word : " Purify them by thy
truth: thy word is truth ; " (John xv. 3; xvii. 17;) at other times and
in another respect to faith: " Purifying their hearts by faith." (Acts xv.
9.) Sometimes to afflictions; whence is that comparison, "We went
through fire and water; " (Psalm Ixvi. 12 ;) so afflictions are called, as
being frequently used for our purging and cleansing. Such a purgatory
we Protestants allow of; and are free to tell, that the place of it is this
world; and that the remainder of sin, which sticks to the best of us
while alive, is concluded in death; whereby the body is incapacitated,
and all its moral as well as vital actions terminated; and wherein the
soul is perfected by the immediate vision of God and Christ, into whose
image it is hereby changed, according to present experience, (2 Cor.
iii. 18,) and after-hope : " We shall be like him; for we shall see him as
he is." (1 John iii. 2.)
But this will not serve our adversaries' turn. Let us then hear and
examine their notion of purgatory.

AND DANGEROUS DOCTRINE.

129

Bellarmine tells us in general, that " it is a certain place, wherein, as


in a prison, souls are purged after this life that were not fully purged
here, to the intent they may enter pure into heaven." *
Let us inquire of him a little more particularly,
1. Where this place is.
He tells us, that " the church has not defined it, and that there are
eight several opinions about it." f Fancy, you see, is fruitful: here is
even every one hia tale. But such variety cannot but much please our
company, yea, and the customers too; for if they like not one, they may
take the other. But the generality of the Schoolmen will have it " in
the bowels of the earth, on the borders of helL"$ But, be it where it
will, I hope I shall never come thither; and, as I suppose, they that thus
inform us had not been there. But all things are within the ken of the
sagacious Schoolmen.
2. Who are to go thither ?.
Eight opinions also are reckoned up about this. Some thought, all
men, good and bad; others, both men and devils; others, all and only
Catholics. (Alas ! poor heretics !) And so he goes on to the full
number, charging one or more fathers with each of them. And yet all
but the last were out, as he concludes in the close of that chapter.
Whereby I understand, that the fathers are of no authority, except when
they speak for one; and so we as well as they will be content to be
determined by them.
But what at length is the true opinion ?
That purgatory is only for them that die with venial sins, or that
depart cum reatu pcenee, eulpis jam remigeie.\\ This is crabbed Latin;
you will pardon me, if I cannot straight English it. I was almost stumbled before at venial sins ; but my author helps me to understand what
he means by them: " Such as are worthy only of a temporal punishment."^ These are petty kind of sins. But that notion I pass over, as
likely to be examined by a much better hand. That which does most
puzzle me is this reatus pcerue, this " guilt of punishment that remains
when the fault is pardoned; " and this difficulty I think not easy to get
over. For what is guilt without respect to a fault? And what place
has punishment after pardon ?
But this is the best account we are likely to have of what is to be purged
in this purgatory,some pitiful little sins, or such that were pardoned
before. In effect, I perceive, that persons that go thither need only to be
a little polished over. They are detained in that prison for some few
farthings that Christ, when he paid their debts, left on the score;
(alas for him, he was so poor!) and for this they and their friends must
make a purse, and so they may go out. If they have good helpers, that
will go pilgrimages, say Masses, or procure indulgences for them, they
may go out so much the sooner; but if all lies upon themselves, they
must tarry longer, and thank themselves that by their bounty they obliged
nobody [whom they] left behind them to merit a speedy release for
them. It is likely by this to go very hard with poor folks and churls.
And, to fright persons into a readier compliance with them, the grievous De Pftryatorio, lib. ii. cap. 6.
I] Ibid.
If Ibid. lib. i. cap. 11.

f Idem, ibid.

t Ibid.

$ Ibid. cap. 1

130

SERMON XI.

PURGATORY A GROUNDLESS

ness of the punishment is set before them: fire is the best that can be
expected by them; and therein they may He frying till the resurrection,
in some thousand years scarcely making an expiation.
And it is specially remarkable, that persons are not judged thither
that the fumes of sin may be wasted, nor for any evil habits, that they
may be amended; but purely that their lesser debts (that Christ, it
seems, had forgot, or was not able to discharge^ may by their personal
punishment, and their living friends' piety and prayers, be fully paid.*
And thus much for their notion of purgatory, as to its place and
purposes.
II. The second thing to be inquired into is, whether it is this Popish
purgatory that Paul means by " the fire " in our text.
For my part, I can hardly think it is, in that I find Paul such a
stranger in all his writings to their notion of it; venial sins, punishment
after pardon, human satisfactions, by translation of one's works to another, (when indeed no one has half enough for himself,) prayers for the
dead, and the like, which are perquisites of their purgatory, he, good
man, seeming utterly unacquainted with.
But he talks of " fire ;" and there is fire in their purgatory. What
then ? Are there not many notions of fire in scripture ? Is not the
word, the Spirit, afflictions, frequently set out by it ? This they will not
deny. There is no necessity then of interpreting this fire by that of purgatory ; yea, there is a great probability of the contrary :
1. In that it is certain, that the whole, of Paul's discourse here is a
metaphor; and it is likely that it is metaphorical fire that this metaphorical stubble and metaphorical builder are in danger of.
2. Whereas " fire" .is twice used before, it is evident, that it is not
there to be understood of purgatory-fire; and must be so confessed by
themselves. And therefore it is unlikely, having other fire at hand, he
should run to purgatory to fetch fire; unless he had been a disciple of
Ignatius, that can never kindle fire enough. For instance : of " thefire"
in verse 13 it is said, that " it shall try every man's work;" whereas
Papists will yield, [that] purgatory is not for trial of men's works; they
are tried and found slight before any one comes thither. Nor, again, is
purgatory, according to them, for every one ; the very good and the very
bad come not thither: therefore this cannot be understood of purgatoryfire. Again: the fire which in the beginning of our text is said to burn
some men's works, is the same with the fire that tried them; for therein
some are expressly said to " abide," and others to " burn." Moreover,
their purgatory-fire acts on persons, this on works; and such works as
we cannot imagine how a material fire should touch, unless it can, as
they say, comedere secundas notiones ["eat up second notions"]; for
these works, as is clear by the context, are corrupt doctrines. And what
reason is there in this last clause to alter the notion of fire ? One would
easily conceive, that the fire which the builder escaped was the same with
that which burnt his works; for we hear of no other that he was in
danger by. And if any fire here spoken of might be supposed to be
understood metaphorically, much more this last, in that it is brought in
with such signal notes of comparison: , " Yet so as by fire."
BELLABHINUS De Purgatorio, lib. ii. cap. 9.

AMD DANGEROUS DOCTRINE.

131

You see, then, that this text, that looks fairest for their purpose of any
in all the book of God, is so far from a cogency, that there is not so
much as a probability, of its meaning any such thing. Hitherto then we
must be excused from receiving this doctrine as an article of faith to be
believed on pain of damnation, as Bellarmine urges it; * for we see no
tolerable grounds to take it up for an opinion. There is such a deal of
force to be used to these words to make them speak to the Popish purpose, that we may perceive them loath to own it; and, for my part, if
they speak no plainer, they shall stand-by awhile, till we hare examined
other witnesses.
III. Let us inquire whether the word of God does any where gwe
ground for such a conceit, with that cogency especially as that we should
receive it as an article of faith.
The principal texts [which] they use, either directly or indirectly, as
tending to this purpose, I shall briefly examine.
The first I am sure [that] they can think on (and that, you will say, is
far-fetched) is Gen. iii. 24, where God is said to have placed " a flaming
sword to keep the way of the tree of life." This flaming sword, say
some of them, was a witness to sinners, that they must pass through
purgatory into Paradise.
ANSWER. If we mind the scope of the words, that text rather seems
to have signified, that by the old way of works there was no entrance
into Paradise; for this sword is said to be " placed to keep the way of
the tree of life, lest man by eating of it should live for ever;" and so
makes rather against purgatory, that seems a part of an appurtenance of
the old way of works. But a flaming sword seemed a good weapon, and
they were willing to take it into their hands : and, indeed, their great
argument for all their peculiar articles has been fire and sword.
But, to leave this sword in the cherubims' hand, let us make a leap to
2 Mace, xii., which is the alone place Bellarmine pitches upon in the Old
Testament, as convincing in this matter.
Of all others he speaks very
slightly, however fathers have made use of them, as if they were such
qua eolian probabiliter euadent; f and hereabout I shall have no controversy with him ; I think he has given them their full due.
The place, then, to be considered is 2 Mace. xii. 4345, where Judas
Maccabeus, as Bellarmine quotes him, | is said to have " gathered twelve
thousand drachms of silver, and sent them to Jerusalem, to be laid out
in sacrifices for the dead;" and the gloss of the author he adds," That
it is a pious and a wholesome thought to pray for the dead, that they
may be loosed from, their sins." Whence he infers, 1. That the dead
may be loosed from their sins ; and therefore there is a purgatory. 2.
That prayers and sacrifices do profit the dead. Three other inferences he
draws, the last of which is, that purgatory and prayers for the dead must
needs be an article of faith.
This text is their Hercules' club, that knocks all dead. Other texts
render it but probable,this, it seems, makes it clear, and necessary to
be believed,that there is a purgatory.
ANSWER. To this we reply a great many things.
De Purgatorio, lib. i. cap. 15.
i De Purg. lib. i. cap. 3. " Wbioh only pomade
frith probability."EDIT.
t Rid.

132

SERMON XI.

PURGATORY GROUNDLESS

1. As to the matter of fact that is recorded of Judas,that he did raise


a certain sum of money, (though not twelve thousand, but two thousand,
drachms, as the Greek copy reads it,) and sent it to Jerusalem to buy
sacrifices,I will not dispute against it; he might do it, probably did it,
and in his circumstances had good reason for it. But that he did it pro
wortuis, or " for the relief of the dead," that is Bellarmine's forgery.
The text says only, pro peccato, "for the sin;" namely, lest, being a
notorious sin, the living should be plagued for it; and that this was his
case appears by verse 42 : " They prayed that the sin might be blotted
out, and Judas exhorted the multitude to keep themselves " avajttapTijrouf,
** free from the sin, seeing the punishment of them that had committed
it."
And this is an interpretation of his fact that agrees to the letter of
the text, and the analogy of faith.
2. As for the author's gloss,what a piece of piety it is to pray for
the dead,we are not much concerned in it; for whoever was the author
of it, whether Jason or his abbreviator, (as may seem, 2 Mace. ii. 23, &c.,)
and however good a historian he was, we own him for no prophet. Nor
did the church of the Jews ever look upon his writings as canonical, as
Papists themselves confess : though Bellarmine says the Christian church
did, he gives slender proof of it.* Austin indeed says, " It was received
of the church not unprofitably, provided it was soberly read ;" where he
seems to caution against some dangerous passages in it, by which unwary
readers might be prejudiced, as much as the more wise profited. But
the author himself acquits us from any veneration of him, by his courting
his readers' favour, ever and anon, and desiring their pardon, at least, if
any thing had been said amiss; (2 Mace. ii. 26 ;) which are condescensions below the Spirit of God, or any author inspired by it.
3. If this author had been good, and the Jews there had prayed for
the dead, the Papists' inference of purgatory, according to their own
principles, is weak ; for it seems also by their faith, that people may be
prayed out of hell. Though this they will not grant for ordinary, lest it
should spoil their purgatory; yet two instances they very confidently
give of it, which speaks a possibility : one of Trajan, a bloody persecutor,
upon the prayers of Gregory, of which, Damascene says, the whole east
and west were witnesses ; and the other of Falconilla, a Pagan woman,
by the prayers of St. Thecla. And if there was need of any more such
stuff, the scull of a certain gentile priest told Macarius, that its owner
was delivered out of hell by his prayers. And here is as good authority
as our adversaries will bring, by-and-by, for their purgatory. Though, I
must confess, these instances, as going against the hair, do not overcleverly go down; for though they hugely advance prayer, they quite
raze purgatory. To make up therefore differences between the combatants on each party, Aquinas tells us,f (and he seems to moderate well,
like an Angelical Doctor,) that " they were not finally sent to hell, but
according to their present merit; and that probably they were first raised
to life, and so repented, ere they were translated to heaven; and also that
this was not by common law, but special privilege," an act as it were of
Chancery. But, however it was, if one late penitent, though but one, is
thought sufficient to prevent every one's despair, two such instances
* BBLLARMINOS De Purgatorio, lib. i. cap. 3.

f Suppl. quaest. Ixxi. art. .

AND DANGEROUS DOCTRINE.

133

of damned persons recovered to grace are ground enough to encourage


prayer for aU the rest.
And if fathers would make these fantastic arguments authentic, it were
easy to give many that speak probably, as if they half believed such
a thing as the possibility of a deliverance from hell. Origen goes a great
way beyond us. Let us hear what Austin says, that they would make
their great man for purgatory. Aquinas denies not but that it was his
saying, that suffrages did " profit the dead either for a full absolution, or
more tolerable damnation;" * both which must refer to their state in
hell. There is no proper damnation in purgatory, and remission is said
to be granted before they go to purgatory; only an imaginary guilt
remains there, that may be properly enough purged in an imaginary
place, by an imaginary fire, such as (for aught we yet hear of purgatory)
that seems to be.
And thus I conceive the force of this text is fully enervated, the fact
being shown to have been misconstrued, the gloss not duly authorized,
and the inference not firmly grounded.
We must now pass into the New Testament; and there the most likely
text seems to be Matt. xii. 31, 32, where it is said of the " blasphemy
against the Holy Ghost," that " it shall never be forgiven, neither in this
world, nor in that which is to come:" hence conclude they, that some
sins are forgiven in the other world ; and therefore [there is] a purgatory.
ANSWER 1. I deny the consequence ; for, according to their opinion,
as you have fore-heard, purgatory is for persons whose sins are already
forgiven.
2. The original is, Ours ev TOUT TOO ettcovi, cure sv TOO jtteXXovrr
" Neither in this age, nor in the age to come ;" where the present age may
signify the Judaic state, wherein grace was straiter; and the future, that
of Christ's kingdom, wherein it was expected larger. Thus "age to come"
is often taken, as probably, Heb. vi. 5 ; and, according to some readings,
in Isai. ix. 6, Christ is called, instead of " everlasting Father,"
TOW /,6 atcovog, " the Father of the age to come.*' But if this will
not be admitted,
3. Let Matthew interpret himself by what he says in the former verse,
where he tells them, without this exaggeration, that it " shall not be forgiven ;" and, to omit fathers, let me only refer them to his brother
Mark, in Mark iii. 29, where it is simply rendered, that " he hath never
forgiveness, but is in danger of," or obnoxious to, *' eternal damnation,"
8< eig . Both the former ages are here wrapped
up in the one of eternity, as it were to correct the Popish nicety.
Another text [which] they make use of is Matt. v. 25, 26, .where we
are advised to " agree with our adversary quickly while in the way; lest
the adversary deliver us to the judge, and the judge to the officer, and
we be cast into prison; for we shall by no means come out thence, till
we have paid the utmost farthing." Here also Papists do see venial sins
in the " farthings," human satisfactions in the " pay," purgatory in the
"prison." But that no such things can with any congrtuty be hence
inferred, you may observe,
1. That it is questionable whether this is any parable, or looks any
* Suppl. quaest. Ixxi. art. 5.

134

SERMON XI.

PURGATORY A GROUNDLESS

further than the civil differences between us and our brother; which we
should speedily take up among ourselves by the common rule of equity,
and not suffer needlessly to come before the forensic judges where we may
expect utmost severity. The context inclines to this, and so this text is
expounded by Chrysostom, Theophylact, and Jerome.
2. If a parable, on that account, by the common rule of the Schools,
it is not argumentative, especially in an article of faith.
3. Its scope must be intended, and not every particular word racked;
and that seems to be only this,that we should make our peace with
God in this life, and as soon as we can, in that here we may expect
mercy ; whereas, if we put off matters till we come before God's tribunal,
we shall be dealt with in all severity : God will not abate us an ace then,
he will exact the utmost farthing; he will not then hear of remission, or
composition;that we are likely to go to eternal perdition: " the prison'*
is hell; and there is no relief from the "until;" for the impossibility of
the condition makes that but a bare supposition, and it is all one with
" never." As to which resolution of the matter, we have abettors, some
of the most considerable of the Popish doctors : MALDONATUS in locum ;
TOLETUS in Lueam adi. ; JANSENIUS, Concord. Evang.
A further text [which] Bellarmine lays great stress upon is 1 Cor. xv.
29 : " What shall they do that are baptized for the dead, if the dead rise
not at all ? why are they then baptized for the dead ? " This, we must
confess, is a difficult place indeed, and has wrested many great wits. But
Papists think, that, by way of requital, as it were, they may wrest it;
and by "baptism" understand all their voluntary services for the dead,
supposing hence that they may thereby profit the dead; and consequently,
that there is a purgatory, wherein they are detained till by these means
they are relieved.
ANSWER 1. Their notion of baptism is perfectly new-coined; for
though afflictions, which in the Old Testament are frequently set out by
" waters,*' are sometimes in the gospel couched under this name of " baptism,*' (Matt. xx. 22, 23,) yet prayers, alms, sacrifices, and such-like
voluntary services, were never so expressed, nor with any pretence of
reason can be thereby understood.
2. If this was granted, purgatory could not be hence inferred; for
this baptism, whatever it was, referred to the resurrection of the body, 1
as a typical representation of that, whereon it is made use of for confirmation of the faith of that; whereas purgatory, according to them, is
only for the relief of the soul: [so] that were we wholly at a loss for the
positive meaning of the text, or should we be out in our guess at it,
they could reasonably take no advantage of it; for, to whatever it serves,
it serves not to their purpose; the body and its resurrection, and not
the soul and its purgation, being concerned in it, as by the context
clearly appears.
But, however, to take occasion to explain that very puzzling text,
1. Some refer it to a'corrupt custom, taken up by the Corinthians and
Marcionites, of baptizing a living person instead of his friend who was
dead; which Paul makes use of to their conviction, without his own
approbation. Let this have what'weight it will with others, I must profess, it little sways with me.

AND DANGEROUS DOCTRINE.

136

2. Other think [that] this baptism refers to the washings that were
used about the dead, which showed hope of their resurrection; otherwise
why should they make such ado about the bodies of them? (Of this
custom we hear something in Acts iz. 37.) But then we must take
baptism here in the middle voice, and read the text, "Why do they
baptize, or use washings about, the dead ? " Let this notion go as far as
it will, I know no hurt in it.
3. According to others, rt baptism" may be here taken for sufferings;
and so this clause may be much the same with what follows in the next
verse : " Why stand we in jeopardy ? " " Why do we thus expose our
bodies, if they shall never be restored to life ? "
4. Let me add a fourth notion, that takes " baptism " in a literal sense,
and supposes an ordinary figure of one number for another, where there
is speech of the dead; and that the meaning is, " If the dead rise not,
what shall become of us and our baptism, that are baptized into Jesus
who is dead ? for ' if the dead rise not/ " as he there says, (verse 16,)
" ' Christ is not risen/ and consequently our gospel and hope are vain."
And thus, by a small dispensation with grammar, which the apostle does
not exactly tie himself to, we have a plain and safe meaning of this difficult text. However, in regard of its difficulty, I should judge it very
improper to make it the basis of any new uncouth article; I would rather
use it for confirmation of one that was otherwise sufficiently bottomed,
and would keep to the apostle's scope in the application of it, till I had
its fuller and surer interpretation; and that certainly is, to confirm us,
from something in use among us, of the future resurrection.
The last text I shall mention, that is of any probability, is 1 Peter iii.
19, where Christ is said by the Spirit to have gone "and preached to the
spirits in prison, that were sometime disobedient in the days of Noah."
This "prison," they dream, is purgatory; and it seems that there is
preaching in it too : -but to what purpose, if there be no repenting or
changing of estate, as every where Papists confess there is not in purgatory ? And, I suppose, while the scripture speaks of the so great wickedness of the world before the flood, they will not think that the men of
that age went generally to purgatory; and therefore Christ might have
had but few auditors, if he had gone thither to have preached to them.
The plain meaning of that text is, that Christ by his Spirit in Noah
did once preach unto that generation, whose spirits are now in hold as
criminals for their then disobedience: of which preaching of Noah, and
the strivings of this Spirit, we hear in 2 Peter ii. 5 ; Gen. vi. 3. But to
suppose Christ's personal going into those dark regions to preach the
gospel to spirits so long departed, is a ridiculous fable, and destructive
even of their own notion of purgatory; that reckons the present life the
way, the race, and that hereafter is no opportunity to obtain grace, but
satisfy justice.
Such shifts, then, they are put to, that, right or wrong, will take upon
them to defend a bad cause; and yet as little as these scriptures [which]
I have quoted make for them, and as much as in truth they make against
them, they are their chief weapons. If I should mention several others,
I could propose no other design than to shame them; but, it may be,
they will say, Do that, if I can. I shall, however, forbear, in that it

136

SERMON XI.

PURGATORY A GROUNDLESS

may be a harder task than I am aware; for some folks have whores'
foreheads, and will not be ashamed.
IV. Let us now briefly consider their supplementary arguments ; which
ordinarily are from these heads : 1. Reasons. 2. Fathers. 3. Councils.
4. Consent of nations. 5. Revelations.
REASONS.
1. Let us hear their strong reasons for a purgatory. And the first I
find to be this :
REASON i. In that some sins are venial, and only worthy of a temporal punishment, and it is possible [that] a man may depart out of this
life only with these ; therefore it is necessary that they should be purged
and expiated in another.
REASON n. When sinners are reconciled to God, the whole temporal
punishment is not always remitted with the sin: and a man may die
before he has discharged it; and therefore in the other world he must
make it up. And hereon a purgatory seems necessary.
And these are all the reasons [which] Bellarmine gives us.* But add
what I shall consider under the following distinct heads, and by this you
will see upon what lame legs this great doctrine stands. For,
(1.) We utterly deny any sin to be in this sense venial, having learned
out of the scriptures, that " the wages of sin," one as well as another,
" is death." (Rom. vi. 23.)
(2.) Though we allow of fatherly chastisements that God lays on his
people here for others' example and their own amendment, as a fruit of
love rather than justice, (Rev. iii. 19,) we understand nothing of a proper
punishment by way of personal satisfaction that is required of us when
God has pardoned us ; having learned, that God does " abundantly pardon " where he pardons ; (Isai. Iv. 7 ;) and having confidence that Christ
has fully satisfied where he has undertaken to satisfy, " by one sacrifice
perfecting for ever them that are sanctified;" (Heb. x. 14;) and that
" there is no condemnation to them that are in Christ." (Rom. viii. 1.)
And we reckon it absurd that we should be loosed in respect of our
greater sins by the sufferings of another, and held for our slighter peccadillos to make satisfaction in our own persons. We cannot conceive why
Christ, that paid the pounds, should grudge the pence; [that] after he
has paid our debt, he should suffer us to lie for fees. If there was a
meetness [that] we should smart for any of our sins, one would expect it
rather for our great ones; but the goodness that passes over them will
not disparage itself to take notice of little things; but we assure ourselves [that] where it sets on forgiveness, it will make clear work, " forgiving iniquity, transgression, and sin," that all glory may be to God.
(Exod. xxxiv. 7.)
(3.) We suppose [that] the wise providence of God does so far subserve
his covenant, that no surprisal shall happen to them interested in it, to
cut them short of the full benefit of it; and that God will continue them
in this life, till he has fitted them for a better: otherwise David was out
in his notion of God's covenant, that reckoned it " ordered in all things,
and sure ;" (2 Sam. xxiii. 5 ;) and we are abused in what we hear of his
BELLARMINUS DC Purg. lib. i. cap. 11.

AND DANGEROUS DOCTRINE.

137

exact and accurate providence. (Matt. x. 29, 30.) If this be all Bellarmine's reason for a purgatory,to catch those of God's people that shall
drop out of his providential hand, that they may not quite fall into hell,
he may content himself [that] God is not so careless of his own matters
or people as he would make him. His fruit drops not off the tree of its
own accord, that there should be danger of its falling before it was ripe;
but he gathers it in convenient season, so that there is no need of a
purgatory, wherein it should lie mellowing.
You see, by what we have replied in these three particulars, how straitened they are for reasons, that they must extenuate the desert of sin,
lessen the merit of Christ, and reflect on the wise providence of God, to
have any show of one. And I must profess, had I hesitated at the doctrine of purgatory before, such reasons as these for it would have confirmed me in the disbelief of it. It is time to desert that faith where I
cannot be a believer without being also a blasphemer.
FATHERS.

2. Their second argument is from father; as to which I briefly


reply, that, upon examination, I find some false fathers imposed, others
falsely quoted, others falsely applied to what they never intended; as
was easy to give instances, were they not from other hands so abundantly ministered. And further I find, (as is said of a certain people,)
that they sell powder to friend and foe ; whereby a great noise is made,
and a great smoke is raised, in which a man may soon lose his religion : but I pity the poor man that is to seek it among them.
And herein I acknowledge God very good to his church, discouraging
her by this human uncertainty from pinning her faith on man, and
directing her to his infallible word, on which alone she can safely and
reasonably settle. And such an observation, I conceive, put the spouse
on that particular inquisition after Christ himself: " Tell me, 0 thou
whom my soul loveth, where thou feedest, where thou makest thy flock
to rest at noon: for why should I be as one that turneth aside " (or
" sitteth veiled," after the manner of harlots) " by the flocks of thy
companions?" (Canticles i. 7.) That church that would keep itself
chaste must be aware of wanton shepherds, how it sits down by them, or
dallies with them, and keep close to Christ, that it may be delivered
from them: and that church or society of men is a strumpet, that
draws a veil over its own eyes, not caring to distinguish between Christ
and his companions ; that listens to every one's voice, and receives every
one's embrace. Christ's " sheep know his voice, and follow him. And
a stranger they will not follow, but will flee from him : for they know
not the voice of strangers." (John x. 4, 5.) And a stranger he is, and
a strange voice he has, that speaks not according to what is written;
and so he should be looked on by yon. (Gal. i. 69.)
I speak not this to disparage the true fathers; but I fear, as by the
body of Moses (if he could have found it, or Michael would have delivered it, Deut. xxxiv. 6 ; Jude 9) the devil had a design of imposing
upon Israel, so, under the name of divers upright and eminent fathers,
the Deceiver of the Nations and his prophets have obtruded upon the
world many gross superstitions and corrupt doctrines. Whereof it is

138

SERMON XI.

PURGATORY A GROUNDLESS

but needful [that] we should take caution ; especially if there appears to


us the ghost of an ancient father, long dead, and hid from former ages,
and raised by we know not what enchantments of later impostors, speaking things dissonant to the analogy of faith; as is the case in respect of
divers of those fathers [whom] the Papists urge us with, as Dionysius,
Clemens, Ephrem, &c. But universally it is a good rule, to " beware of
men," (Matt. z. 17,) and have your eye to the word of God, which is
able to instruct you to " every good work." (2 Tim. iii. 17.)
COUNCILS.
3. They pretend also councils in the case.
To which pretence I reply, that we find none of antiquity or universality to move us in the matter; nor, for aught [that] appears, was it
ever industriously handled till the council of Florence, not much upward
of two hundred years [since], as Bellarmine himself seems to grant :* on
occasion of pope John XXII. being impeached of heresy, as believing the
sleep of all souls till the general resurrection, he plainly tells us, that
he believed so, while it was lawful for him so to do without danger of
heresy ; for the church had not then defined what in that case was to be
believed. And consequently the division of our dead saints into those
in heaven, and [those] in purgatory, even according to him, was not
determined in any antecedent council; and we are not moved by an
article of faith that is so novel. Our Creed was completed one thousand
six hundred years since, whereas it seems this great article of purgatory
is not of three hundred years' standing; for before then we might safely
have believed all souls quiet enough. And the truth of it is, this
opinion did prevail, as an opinion, among several of the ancients, and
was probably the true foundation of those footsteps of superstition that
we find among them in reference to the dead; yet though this foundation by the Popish church itself is razed, the Popish purgatory, upon
the superstructure of straw that the ancients laid thereon, is principally
founded, as in all their treatises of that subject may be observed.
CONSENT OF NATIONS.

4. The fourth argument is from general consent of nations; and here


Bellarmine reckons up the Hebrews, the Mahometans, and the Heathens.f
I had expected [that] he would have brought in the Greeks also; and
it may be supposed he took that for.granted, in regard he had quoted so
many of the Greek fathers in the former chapter, that, for aught I
perceive, spake good Greek, if that would end a controversy: or,
" However," say our neoterics, " the Greeks differed in this point heretofore, they agreed to it in the council of Florence; where the Greek
emperor Palseologus, and Joseph, the patriarch of Constantinople, with
divers Greek bishops, were present, and gave their consent in the
disputed point of purgatory."
In answer to this, I reply only two things ; for I am loath to lose the
Greeks, I must confess, being so considerable a body of Christians :
(1.) That Bellarmine does yield the Greeks to be suspected, at least,
of heresy in this business, and the Armenians also, and brings in
BKLLARMINUS De Rom. Pont, lib. iv. cap. 14.

t Oe Fury, lib. iv. cap. 11.

AND DANGEROUS DOCTRINE.

139

Aquinas as of his mind; and yet further feeds his suspicion, from the
proceeding of the very council of Florence; * whence later writers would
persuade us of their being right for the business.
(2.) Whatever was done by the Greek bishops in that synod, the rest
of the Greek churches disowned when they came home, and interdicted
them all Christian burial for their pains. And a fatal council this is
noted every way to have been to the Greeks ; f for in it the patriarch
dies; presently after, the emperor; and, within fourteen years after,
Constantinople is taken by the Turks, the emperor's brother slain, the
Greek empire dissolved, the Christians of those parts enslaved, and given
thereby to find their purgatory in this world.
As to their pretension to the Hebrews as being for purgatory, they
have showed their proof, in 2 Mace. xii. 4345; and it is needless
further to disprove them.
For the Heathen, especially the poets, I think we may grant several of
them as abettors, and I suppose fathers, of this profound notion.
As to the Mahometans also I wil] not much dispute ; nor wonder if I
find purgatory in their Alcoran, since Sergius the monk was one of the
authors of it.
And, on re-collection of the whole, this specious argument of consent
of nations results in the sweet harmony of Turks, Papists, and heathen
poets; and likely enough, if we would trace them, they agree in more
points than this.
And herein let them glory on, while we comfort
ourselves in our redemption "from our vain conversation received by
tradition from our fathers." (1 Peter i. 18.)
APPARITIONS.

5. The fifth and last argument is from apparition ; and here I might
tell you abundance of pretty stories, were it worth the while. But as to
these, I must frankly say, that if they'had been true, (whereas the
generality of them smell of fiction,) and if there had been ten where we
hear only of one, it would have made this doctrine more suspicions. It
seems hereby the interest of hell to promote such fancies. These
phantasms, ghosts, or what else you will call them, were never, as I
find, allowed preachers, nor do any of the monks record that they
showed them their orders; and it is observable [that] they came with
different stories, some describing a Popish purgatory, and others, as it
were a Turkish paradise: but God has directed us to " Moses and the
prophets/' (Luke xvi. 29,) and upbraided inquiring " for the living of
the dead." (Isai. viii. 19.) So that I look on all of this nature as
diabolical delusion, and the heeding of such things as a great declension
from God, and the very precipice unto all superstition. And now let
Papists further brag, that they have not only Turks and Heathens, but
even hell itself, of their mind.
SCRIPTURE-GROUNDS TO BELIEVE NO PURGATORY.

But we have followed them too far in their fopperies, let us briefly
inquire,
Y. What ground there ie from, scripture to disbelieve any suck thing
a purgatory.
* Ibid, lib. i. cap. 2.

t SIMPSON.

HO

SERMON XI.

PURGATORY A GROUNDLESS

1. The scriptures mention only a two-fold state of persons departed


this life,placing some in heaven, and others in hell; and accordingly
allure the good by the hopes of one, and fright the bad with the threats
of the other; never setting before us for encouragement or discouragement any third state after this life: " He that believeth and is baptized,
shall be saved; and he that believeth not shall be damned." (Mark xvi.
16.) And lest sopbisters should except, that he says not he shall
presently be saved, but by the intermediation of purgatory, we find it
elsewhere, even in words of the present, expressed : " He that believeth
on the Son hath everlasting life ; " and, on the contrary, " the wrath of
God" is said "to abide on him" that doth not. (John iii. 36.)
2. The scripture makes only a two-fold division of saints, in respect of
place, dividing the whole family into them on earth, and them in heaven.
(Eph. iii. 15.) Therefore none that are under his fatherly love and care
can well be supposed elsewhere.
3. The saints, that undoubtedly knew the mind of God, have not only
been assured themselves, but have assured one another, that on their
bodily death they should go forthwith to bliss; whence is that, " To me
to die is gain;" "I desire to depart, and to be with Christ." (Phil. i.
21, 23.) And again: " We are confident, I say, and willing rather to
be absent from the body, and present with the Lord." (2 Cor. v. 8.)
So the converted thief expected, and was assured, when he had no time
to make personal satisfaction, as the Papists require: " This day shalt
thou be with me in Paradise," (Luke xxiii. 43,) not purgatory : there, to
be sure, Christ is not; and where he is, there, you may all along
observe, they expect to be, and that immediately. Lazarus is no sooner,
dead, but he is seen in Abraham's bosom, which surely was a place of
rest. And in general, they are pronounced "blessed that die in the
Lord," as "resting from their labours." (Rev. xiv. 13.) And Jest this
should be restrained to martyrs, and the former to eminent saints, (such
as the thief, for instance,) we hear it, that good men, without exception,
are taken hence in pity, that they may be freed from present evil, and
go to rest after their hard labours; (Isai. Ivii. 1, 2 ;) which certainly
implies not their being cast into purgatory-fire, if it be so fierce especially as it is painted.
4. The scripture speaks of Christ as having fully satisfied, and of
believers as being entirely justified, and thereon at peace with God, and
as rejoicing in hope of the glory of God, looking on all the afflictions
that remain as fiea-bitings, little momentary things; which they would
not certainly have spoke so contemptibly of, if they had thought [that]
they might have lain some thousand years in purgatory-flames. No;
they reckoned only of " the sufferings of the present time," (Rom. viii.
18,) not dreaming of any afterwards; but on their "justification by
faith," concluded of their " peace with God." And again: they are
spoken of "joying in God through their Lord Jesus Christ, by whom
they had NOW received the atonement." (Rom. v. 1, 11.) They did
certainly expect that God had no after-reckoning for them ; their smiling
look on God spoke evidently [that] they thought not of further severities
from him.
5. The scripture speaks of God as thoroughly pardoning upon our

AND DANGEROUS DOCTRINE.

141

repenting: " All his transgressions that he hath committed, they shall
not be mentioned unto him." (Ezek. xviii. 22.) " I will be merciful to
their unrighteousness, and their sins and their iniquities -will I remember
no more:" (Heb. viii. 12 :) whereas he would remember them with a
witness, if he should throw them into that dark prison till they had
made in their own persons an expiation by such sufferings as are not to
be paralleled on earth.
6. The scripture speaks expressly of this life as our way and only
working-time, and that in " the night" of death " no man can work; "
(John ix. 4 ;) and moreover, " that every man shall receive according to
what he hath done in the body:" (2 Cor. v. 10 :) " he," and not another;
" done," and not suffered; " in the body," while soul and body were
together, and not what the soul should do apart. And, indeed, what is
done out of the body is not the act of the man, and so can tend neither
to his good nor hurt; and consequently, what the soul is supposed to
suffer in purgatory can no ways be imagined expiatory for what was done
in the body; as Papists themselves in effect grant, in denying that there
is any merit, and thereby yield their purgatory a fantastical and insignificant thing.
7. And lastly. If there was such a distress incident to the souls of
believers after death, no doubt but God would have appointed something for
their relief; but no sacrifice do we find under the law that refers to the
dead, nor any one office appointed or performed by any ancient saint
under that dispensation that can probably be applied to such a purpose;
whereas every minute case was respected, and from all uncleanness care
was taken [that] we might be purged; but the dead God seems willing
should be deserted, not only by his passing them over, but charging us,
as it were, to make as little ado as may be about them. We defile ourselves by touching of them, and are discharged those penances that
natural superstition had engaged the nations in in reference to them:
" Ye shall not cut yourselves, nor make any baldness between your eyes
for the dead;" (Deut. xiv. 1;) and to the same purpose more fully, in
Lev. xix. 27, 28. This care we find taken to prevent much ceremony,
such especially as carried a show of severity, and seemed likeliest, according to the Popish notion, to have profited the dead; but nothing in its
stead does appear instituted for their relief; which silence speaks, that
persons removed into the other world are either happy above our help, or
miserable beyond it. The seventh day under the law was the day that
perfected their cleansing, and what was not clean then, we hear not when
it should be clean; (Num. xix. 12;) by which probably was typified,
that the time of life was the time of hope, and what was neglected in
that term was not to be repaired unto eternity.
Thus much for scriptural arguments against this doctrine of purgatory.
CAVIL.
But I foresee a shrewd cavil, which yet I am ashamed to concern myself
about, it has so little in it; but on the same account I might have let all
alone. Let us then hear it. Why,
We have brought never a positive scripture^ that says, " There is no
such place as purgatory;" and a huge outcry is on such occasions

142

SERMON XI.

PURGATORY A GROUNDLESS

taken up against our negative way of arguing against a doctrine that


they positively profess.*
ANSWER 1. This old father had said something, if he had told us
[that] they had positively proved it. But positive profession without
proof, methinks, should not privilege any one from another's as positive
negation, if I may so phrase it. And truly on their part it lies to have
given us positive and express scripture for purgatory, that would impose
it on us as a positive article of faith to he believed on pain of damnation;
which how they have quitted themselves in, may be observed in the
obscure and impertinent allegations before instanced in.
2. It seems abundantly sufficient for a suspension of faith, (which is
our case,) that we see, and are able to show, that there is no foundation
for it; which is that I think he calls our " negative way of-arguing."
3. It seems absurd to provoke to positive express scripture against
every particular chimera that may come into men's heads a thousand
years after the scriptures were written; for so, if any man should assert,
(especially if many should agree to it,) that Mahomet is a true prophet,
or that the moon was a mill-stone, or whatever else can be supposed more
unlikely, I am bound to subscribe to it, except I can bring particular,
positive, express scripture against it. It has always been the prudence
of lawgivers to direct their particular laws against faults in being, lest in
forbidding all that might be, they might teach some that never else would
have been: God has walked in the same wisdom [which] he infused into
them; and it has sufficed him particularly to condemn what was particularly practised against faith and good manners, leaving general rules for
the trial of after-emergencies. Yet,
4. In the scriptures [which] we have quoted, there is that positively
asserted that gives us good foundation positively to conclude that there is
no such place as purgatory. For if Christ has fully satisfied, and God
fully pardoned, and given hopes to his people, that on their departure
hence they shall be immediately glorified, (all which has been fully by
positive scriptures proved,) we may positively conclude, that other satisfactions are not required, the saints shall not be so severely punished,
nor their expectations at that rate delayed, as in the doctrine of purgatory
is asserted. And thus we have done with our Doctor Positive.
EVIL CONSEQUENCES OF THE DOCTRINE OF PURGATORY.

VI. What evil consequence are there of this doctrine of purgatory,


where it is received, and whereon it should not be received ?
I have fore-hinted some, which I shall briefly recapitulate, and add a
few others.
1. Hereby the freeness of God's grace is disparaged, and he is represented a hard master to them that fear him, contrary to the notion [which]
he has every where given them of himself, and his design of insinuating
into the good opinion of them, as one mainly tender over them. God
would make them believe, that " he was afflicted in all their afflictions,"
(Isai. Ixiii. 9,) and angry with them that hud a hard blow, or continued
a heavy hand, upon them, though it was but for seventy years; (Zech.
i. 15;) but in this doctrine of purgatory he is represented as of a far
B. W. " Protestant without Principles," p. 459.

AND DANGEROUS DOCTRINE.

143

other temper; and that when men hare done their wont-with them,
they shall not escape so, bat he will have his pennyworths out of them;
and a thousand years' exquisite torments shall not suffice some of them;
which is to dash the good opinion [which] his saints, on his Son's report,
had conceived of him.
2. Hereby the fulness of Christ's satisfaction is denied, and faith in
him much discouraged. What confidence indeed can be put in him, if he
should leave us thus in the lurch, and force us to seek other friends,
when we have most need of him ?
3. Hereby the horrid nature of sin is lessened, in that any thing that
we can suffer in a little time, or our friends can do over and above their
own duty, is reputed a just satisfaction for it, or any the least remainders
of it.
4. Hereon human works and helps are over-advanced, and many a
piece of superstition and will-worship introduced, and a pack of deceitful
priests diverted from their proper work with the living, and vainly occupied about the dead, that have " no more a portion for ever in any thing
that is done under the sun." (Eccles. ix. 6.)
5. Hence bad men are less careful to prepare for death, since a great
part of their business may be done by other hands when they are gone.
6. Hereon good men are even afraid to die; for it seems a terrible
thing to enter into this purgatory, where especially their coming out
depends so much on man's sincerity, whom it is hard to trust when one
is gone, and his* reward is come. They that know the difficulty of
believing in Christ, must needs be more straitened to place any comfortable confidence in a priest's prayers and Masses, that, if he be faithful
while he live, lives not for ever to make intercession or make up his
satisfaction for him.

i
1

GENERAL CONCLUSION.

'

From all which I conclude,


That the doctrine of purgatory and prayers for the dead, as if thereby
their afflicted, tormented souls could be relieved, is a corruption of
lamentable consequence to the church, and a pernicious snare to souls.
USE.

But since there is no such thing as a purgatory after this life,


1. Let us purge and prepare ourselves as much as we can in this life,
making use of Christ's blood, Spirit, and word to that purpose, and freely
submitting to and complying with present afflictions in their design this
way ; considering that Christ " gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar people, zealous of
good works." (Titus ii. 14.) Let the fire of holy zeal burn in your
breasts, since the fire of an after-purgatory is not likely to kindle on
your persons.
2. Let this cut off all vain hopes after death from them that have
neglected salvation-work in life; considering that there is no relief for
them hereafter, but to hell God will immediately send them: "The
wicked shall be turned into hell, and all the nations that forget God."

144

SERMON XI.

PURGATORY A GROUNDLESS

(Psalm ix. 17.) " Consider this, ye that forget God,?' and unpreparedly
expose yourselves to his hand; for he -will " tear you in pieces, and there
shall he none to deliver you ;" (Psalm 1. 22;) or, yet further to speak
to you in the Psalmist's words : " They that trust in their wealth, and
boast themselves in the multitude of their riches; none of them can by
any means redeem his brother, nor give to God a ransom for him : for the
redemption of their soul is precious, and it ceaseth for ever." (Psalm
xlix. 68.)
3. Let this chase away needless fears from good people at the point of
death; for when they have drunk that cup, they shall taste no more
bitter to all eternity; sorrow and sighing shall flee away, and everlasting
joy shall be upon their heads.
4. Let what has been said commend the Protestant doctrine (in denying
purgatory) as an useful, wholesome doctrine while we live, and alike
comfortable to them that have lived well, and learned to rely on Christ,
when they come to die.
VIT. Lastly. Let me give the genuine sense of this place, and improve
it; and this will force a more particular respect to the context.
1. The ** builders " are generally understood, in a way of eminency at
least, of the doctors of the church; though I will not contend, if any
shall comprehend also their disciples that shall build their faith upon the
doctrine which they have delivered.
2. The foundation that is built on by both builders is supposed the
same," the Lord Jesus Christ;" such as own him are, as to the main,
Christian. They on all hands are yielded to broach " damnable
doctrines" indeed, that " deny the Lord that bought them." (2 Peter
ii. 1.)
3. As to the materials that are superstructed on this foundation, though
some of our adversaries are contentious about them, and will, against all
sense, suppose by " gold and silver" to be meant good works, and by
" hay and stubble," venial sins, which is a perversion of the very scope
of the text; yet hereabout we are pretty generally agreed, that, at least
properly and firstly, the apostle speaks of doctrines, and by "gold,
silver, and precious stones," are meant a superstructure suitable to and
worthy of the foundation,"like precious faith," (2 Peter i. 1,) that in
the whole building there may be a proportion; and by " wood, hay, and
stubble," (as A Lapide phrases it,*) we understand doctnna incerta,
frivola, pomposa, phalerata, curiosa, inutilis, "an uncertain, frivolous,
pompous doctrine, that has more show than substance," that is of a base,
earthy, rotten, mouldering, perishing nature, that is a blemish to the
foundation, and destroys the uniformity of Christian religion, and makes
a mere Nebuchadnezzar's image of it,part gold, and part clay, that can
never cement or hold long together. And by these last builders, or
rather daubers, I understand eminently the Popish doctors. Christ, they
seem content, should lie for the foundation; though some will tell them
[that] it is but a nominal Christ that they lay there neither; for the
stress of their building is laid on other things, while they make use of
his name; and we must be beholden to ourselves and I know not what
saints for our salvation, though he bears the title of "our Saviour."
' In locum.

AMD DANGEROUS DOCTRINE.

145

Tet grant it, that they make Christ their foundation, what incongruity is
there between that and their superstruction! To instance :
Christ is King. (Psalm ii. 6.)This they pretend to own;a golden
foundation ; hut they must reign; this in effect they infer;a wooden,
dirty, dungy superatruction. If you ask wherein they do so? I answer,
(1.) In dispensing with Christ's laws.Which they do at pleasure.
(2.) In making new laws, equally obliging conscience under pain of
damnation.This they have done with that arrogance, that we may find
ten of theirs to one of Christ's, as will appear by comparing their voluminous decretals, with his gospels, and his servants' epistles.
(3.) And lastly. In taking upon them to authorize, as it were, and
enforce his laws, as if they had their binding power not so much from
Christ's institution, as the pope's declaration.Nor in this can they pretend substitution, unless they could show us his commission, walked by
his directions, or expressed more subjection. That scripture, in regard
of the pope's arrogance, both in respect of Christ and his people,
may well be applied (as undoubtedly it belongs) to him, that, "as
God, he sitteth in the temple of God, showing himself that he is God."
(2 These, ii. 4.)
Again: Christ is Prophet.A good foundation; but we must ultimately hear and heed the pope ;a strawy superstruction, and a perfect
degrading of Christ by implication. See whether we bring against them
a wrongful accusation: " Things are not to be believed because Christ
said them, but because the church of Rome avouches them." The very
scriptures themselves, and every particular article of faith, according to
them, have their credibility, not from any character that Christ has put
upon them, or seal that he has set to them; but as the church votes
them, so we must believe of them. This is more notorious than that we
should need to bring-in particular authors of theirs. And what is the
meaning of this, but, while they give Christ the name, to usurp to themselves the office of instructing and enlightening the world ? It may be
no heresy to disbelieve what Christ has said, as was fore-noted in the
instance of pope John XXII.; but he that suspends faith to any thing,
or dares think contrary to what the pope, forsooth, and his council have
instamped with their authority,he is an intolerable heretic, and fit only
for hell.
Once more: They will not stand with us about Christ's being Priest,
wherein they seem to own the foundation; but straight join with him
such a fry of their sacrificuli [" priestlets "], as if they much doubted his
sufficiency. Hence also we are taught by them to multiply sacrifices as
well as priests, as if he had not " by that one" [which] he offered " for
ever perfected them that believe ;" (Heb. z. 14 ;) we are put on personal
satisfactions, directed to others' intercessions, all ways are devised to
affront him in this office, while they pretend to own him.
And by what in these particulars has been instanced, is evidenced what
it is to rear a strawy superstruction on this golden foundation, wherein
the Papists of all men are notoriously guilty.
4. By " the day that shall declare every man's work," the Papists will
have meant, as in their translation is read, " the day of the Lord;" by

146

SERMON XI.

PURGATORY A GROUNDLESS

which some of them understand the day of the general judgment; though
others will admit a more particular judgment, and with good reason: for
if good and bad works were not declared till the day of the universal
judgment, and the fiery tribulation of that day, the fire of purgatory
would go quite out; for there would be no place for that. But it is confessed on all hands, that the generality of Greek copies read only " the
day," not " the day of the Lord;" and that it is not exetvy rjftepa
[" that day"], as that great day is wont to be expressed, but only ,
["the day"]. Therefore hereby I am inclined to understand some
brighter season of the gospel; and called " day," in respect of its light,
to distinguish it from the former times, which were a kind of night,
wherein those mists had arisen that the light and heat of this day should
scatter and chase; according as was foretold, that this " wicked one
should be revealed, and that the Lord should consume him with the
spirit of his mouth, and destroy him with the brightness of his coming;"
(2 These, ii. 8;) which word, we find, has been regarded, and that
"wicked one" and his works (however by the advantage of former darkness he and they were concealed) have begun to be revealed, consumed,
and we hope, as the day grows brighter, to see [them] utterly destroyed.
For as the day grows in light, we may expect it to increase in heat, [so]
that it shall be tormenting, through its violent scorching, to them
that for their evil and odious works have always affected darkness
and shade. (Rev. xvi. 8, 9.)
5. We are hereby led further into the understanding of "the fire"
after mentioned, as a concomitant of this "day," wherein every man's
work, that is, words and faith, should be tried, all adulterate works consumed, and euch-like workers damaged and greatly endangered. And
this fire I understand partly of the word of God, which I find so expressed : " IB not my word like as a fire ? " (Jer. xxiii. 29,) and so acting:
" His word was in my heart as a burning fire shut up_in_my bones."
(Jer. xx. 9.) Partly I understand it of the Spirit, that shall blow up this
word, and actuate it unto a greater vigour, making it to burn fiercer, as
bellows do enrage our ordinary fire; to which there seems an allusion in
Isai. xxx. 33 : " The breath of the Lord, like a stream of brimstone, doth
kindle it:" and in regard of the inflammations that are made in the
heart by the Spirit's enforcing the word, it may be called " a spirit of
burning." (Isai. iv. 4.) And yet further : I conceive, great and grievous
tribulations may be a third ingredient of this fire, and all to make it yet
fiercer and fiercer, that it may be effective for the various purposes for
which it is sent,probation, purgation, or consumption, according to the
pliableness or obstinacy of the objects it meets with. When this fire
shall be kindled, and at this rate quickened, true and false doctrine shall
be distinguished, the one cleared, and the other condemned; and so each
man's works manifested.
This premised, what remains is easily explained.
6. His work may be said to " abide," whose doctrine shall be approved,
and he shall receive a reward : present, in the further satisfaction of mind
he shall receive by the Spirit's confirmation and consolation of him, as to
what he has preached, professed, or believed; w& future, in the peculiar
glory he may expect, as having found grace to be faithful in all times.

AND DANGEROUS DOCTRINE.

\
\
1
\.

147

This John exhorts " the elect lady " to look to, that both he and she might
'receive a full reward." (2 John 8.)
7. Hi* works are said to be "burnt," that yields to the burning light
of that day, that submits to the convictions of the Spirit, and quits his
former errors. So Christ is said to come to " destroy the -works of the
devil/' by the manifestation of himself; (1 John iii. 8;) that is, to burn
them, as here, with the brightness of his coming: and so the sons of Levi
were purified, by his burning up their dross, and leaving them thereby a
pure mass. (Mai. iu. 2, 3.) It is, I am sure, no uncouth notion we give
you, when we interpret this burning of their works, by a purification that
shall pass upon the builders, in their separation and consumption, through
the Spirit's efficacious and clear conviction. But,
8. How is the builder hereon said to " suffer loss ?" It may seem
his gain.
ANSWER. Tea, and it will prove so, as losses often do; even as the
mariner accounts it, when by the loss of his lumber he saves his treasure,
by the loss of his goods he saves his ship, by the loss of his ship he saves
his life : but, whatever he does gain, loss still he is reckoned to sustain.
So in the present case, he that on the Spirit's conviction quits his former
errors, gets the knowledge of the truth, gets favour with God ; which are
far better things than what he has parted with. Yet, inasmuch as these
things might have been easier and cheaper had than, it may be, he comes
by them, and in that by a kind of force, as in a fire or shipwreck, to
save himself he parts with them, they may, bear he name of a loss; as
Paul reckons the parting with his righteousness, though it was in order
to the winning of Christ: " But what things were gain to me, those I
counted loss for Christ. Yea doubtless, and I count all things but loss,
for the excellency of the knowledge of Christ Jesus my Lord: for whom
I have suffered the loss of all things, and do count them but dung, that I
may win Christ." (Phil. iu. 7, 8.)
And, in the present case, whenever these refuse-works are burnt, we
may reckon up some loss; as, may be, the loss of time, the loss of
labour, the loss of reputation, the loss of preferment, the loss of life:
so some have found in quitting their corrupt opinions; but the promise
is, " He that loseth his life for my sake shall find it." (Matt. x. 39.)
9. From hence naturally results the interpretation of our text: " But
he himself shall be saved, yet so as by fire ;" that is, by yielding to these
convictions, and quitting his false opinions ; even as when a man's house
is on fire, if he leaves his goods, leaps out of the window, and hastes
away, he may save his own person, with the loss of the rest; but if he
obstinately resist the fire, in zeal to save his substance, he may perish
himself. In like manner, if, when this spiritual fire does fall from heaven
upon our spiritual hay and stubble, we suffer it to prey thereupon, and
content ourselves to escape with our own lives, giving up these idols of
our hearts, and inclining ourselves to embrace God's revealed truths, we
may save our souls with some little scorching. But if we go about to
quench this fire, and suppress its light, with resolution to save this pitiful
stuff; we may possibly preserve that,but more than hazard the everlasting burning of our own souls by it: " For the wrath of God is revealed
from heaven against all ungodliness and unrighteousness of men, who

148

SERMON XI.

PURGATORY A GROUNDLESS

hold the truth in unrighteousness ;" '(Born. i. 18 ;) and "to them that
are contentious, and do not obey the truth, but obey unrighteousness,
indignation and wrath, tribulation and anguish" will God repay " upon
every soul of them." (Bom. ii. 8, 9.)
And this, I suppose, is the genuine meaning of the place.
OBJECTION. But our adversaries will be asking, What pope, what
council says so ; by what authority will we enforce their receiving of this
sense ?
ANSWER. To which I answer in two particulars :
1. I note [that] the commentaries of popes and councils, however good
they be at it, are very rare things, and come not to every one's hands.
One may guess them choice jewels, that they keep them so close: though,
they are a spiteful sort of folks, if they only know the mind of God, that
they so rarely apply themselves to open the word of God.
2. I suppose [that] there is authority in the text sufficient to bow our
minds to read it with meekness, and without prejudice ; and, being confident of this, I am less solicitous for the authority of the comment. For,
in our giving the sense of scripture, we pretend not to have dominion
over any one's faith, that we should come with Serjeants and bailiffs to
arrest any one's consent without his due conviction to it; but it suffices
us to propose with fidelity what, on our best search and most serious
prayer, seems likeliest to be the mind of God, and " commend ourselves "
and sense " to every man's conscience in the sight of God." (2 Cor. iv. 2.)
And he that hath *m eye to see, let him see ; but he that will flutter out
all the light that is brought to him, because it is not set on a candlestick
that likes him, let him he in darkness, if he affects it; but let him think
of the blackness of darkness that may be reserved for him, as a just
punishment of his despite of light. (Jude 6.) This has been thought a
meet recompence for such error.*
IMPROVEMENT.

Briefly, then, as I promised, to improve this genuine sense,


1. By way of exposition of Protestants' chanty, wherein Papists
much glory.Even we, say they, hold that they may be saved. We do;
but observe in what cases.
(1.) In case of invincible ignorance.And thus we hope well of many
a devout soul that died in their communion in the night of Popery, and
had not means or opportunities to know better. Their walking in all
known duty, and repenting even of unknown iniquity, might commend
them to God's infinite mercy; but still this is only our charity, a reliance on which, except we had better judgments than they think we have,
makes not for their safety.
(2.) In case of their reformation in compliance with after-conviction.
And thus we have like hope of Turks and Pagans. And this, I am apt
to think, is almost generally expected, since the day of gospel-light has
begun to dawn ; and much more as it grows brighter and brighter, and
its beams dart hotter and hotter upon their consciences. Let the
learned of them especially look to it; for however it go with the simpler
sort, that are so of necessity, they will hardly escape, persons and works
Soc. Da Dyp. et Mundo.

AND DANGEROUS DOCTRINE.

too; but if they abide together, now the day of the Lord is begun, and
his fire gone forth, they are likely to be burnt up, and perish together.
And it is not our charity, nor, may be, God's mercy, that will relieve
them, while Christ's merit, in despite of all the convictions of his Spirit,
thus slighted by them.
2. By way of call to ingenuous Papists, to close with this way that
is discovered for their salvation, by quitting their strawy and wooden
superstructions, and giving up all their vain inventions to their first conviction.I would not have them prevent it, nor delay upon i t ; it is dangerous abiding in Babylon when it is day, retaining the works of darkness when it is light; when you do hear God's call, (and hearken for
it,) " Come out of her, that ye be not partakers of her sins, and that ye
receive not of her plagues ;" (Rev. xviii. 4 ;) or, to apply what was said
to Lot: " Escape for thy life ; look not behind thee, neither stay thou
in all the plain; escape to the mountains, lest thou be consumed."
(Gen. xix. 17.)
3. By way of caution to unwary Protestants, that, may be, hold the
foundation.Look also to the superstruction; take heed of strange
and uncouth opinions; and when you have imbibed them, be not overtenacious of them; but give them up straight to conviction. And stand
not on the loss of reputation. The quitting [of] them may be the only
means of thy salvation ; for though there may seem no great evil in thy
opinion, thy obstinacy in adhering to it, when sufficient light is given to
see the folly of it, may in continuance become the sin against the Holy
Ghost, that will never be forgiven. (Matt. xii. 31, 32.)
CONCLUSION.

To conclude: I read of "many that had used curious aAe, which


brought their books together, and burned them before all men: and
they counted the price of them, and found it fifty thousand pieces of
silver. So mightily grew the word of God, and prevailed." (Acts xix.
19, 20.) A remarkable instance, indeed, of the power of the word,
that scholars should be wrought on to burn their books, their books of
curious arts, that got them probably their credit, their books of such a
value ! And the truth on it is, to accommodate our present case hereto,
men's own notions and fancies are dear to them, when no outward
advantage follows them:
Qui velit ingenio cedere rarus ml;

but much more when their interests are twisted with them. Yet, methinks, their souls should be much more precious; and, for their sakes,
I beseech all concerned in the former charge of foolish builders, that
they " cast away their idols of silver and of gold, to the bats and to
the moles." (Isai. ii. 20.) And I beseech God, in the behalf of Rome,
and all that partake with it in its unmeet and unworthy superstructions,
though on the common foundation, that, on the warm application of the
word, they may separate from their works; lest, as the fire grows hotter,
they be consumed with them. A blessed bonfire it would be, to see their
works all burning; and therein blessed, as it would tend to their souls'
" A man who willj yield in bis favourite opinions, is rarely indeed to be met with."
EDIT.

50

SERMON XIJ.

NO SIN VENIAL.

saving. But 01 my heart misgives me. If God's word so far prevail


for their conviction, what means that crackling noise [which] I hear, of
fire and brimstone, prepared for their destruction ? (Rev. xvii. 16 ;
xviii. 8.)
Cease frighting one another with your purgatory-flames, that are hut
imaginary; and fly [from] the fire of God's wrath, kindled at his jealousy,
that is likely to prey upon you unto all eternity.

SERMON XII. (VIII.)


BY THE REV. WILLIAM JENKIN, A.M.
NO SIM IS IN ITS OWN NATURE VENIAL ; BUT EVERT SIN IS DEADLY, AN
DESERVES ETERNAL DAMNATION.

NO SIN VENIAL.

The wage* of sin is death.Romans vi. 23.


IT was a ensure more true than smart, which a late learned pen
publicly, in this expression, pronounced against Popery: Romano religio,
in quantum divert a nostra, ett mera impostura : * * The now Roman
religion, as it differs from ours, is a mere cheat, juggle, or" kind of
"religious legerdemain." And herein the imposture of that religion
eminently appears, in that, under the varnish of Christian, most of it
seems calculated only for hooking-in of worldly gain, and promoting of
secular advantage.- What bishop Senhouse (the Cambridge Chrysostom
of his time) saith in his sermon upon Acts xix. 28, concerning Demetrius
and his fellow-craftsmen,their crying of " Great is the Diana of
the Ephesians;" " The shrines of Diana causing their shrieks for Diana,
and their great gain by her raising up their great cry for her, showed
there was dolus in idolo, ' deceit in their contention for the idol,'"may
as truly be said of the Romish Demetrius, the pope and the Popish
priests,their eager outcry in the defence of the points of Popery; it
being not Christ but mammon, not piety but money, not God but
gold, that engageth them in their advancing of their doctrines and
devotions. As St. Ambrose spake of Benjamin's sack, (Gen. xliv.
12, 13,) Sacco soluto apparuit argentum, "When the sack was loosed,
the silver appeared;" resolve the most of their theology into that
whereof it is constituted, and silver (gain, I mean) will be found to be
the chief element of its constitution. Of this their own writers are
fittest witnesses, whom I have cited in their own words for [the] proving of this my accusation. Jneas Silvius, afterwards pope, informs us,
that " the Roman court gives nothing without silver. It sells," saith
he, " the imposition of hands, the gifts of the Holy Ghost; nor is pardon
of sin given to any but such as are well-moneyed."f A poet of their own
* DR. PRIDEAUX'S Lcctiones,
t Nihil est quod absque argento Romano curia dedat,
Ipsa marawwm impositio et Spiritus Sancti dona venduntur: nee peccatorum venia nisi numtnaiis impcnditur,vENEAS SILVIUS, Epist. Ivi.

SERMON XII.

NO SIN VENIAL.

151

saith, that " with them temples, priests, altars, prayers, yea, heaven, and
God himself, are all set to sale for money;" * and that " Borne gives
trifles and takes gold.") Another relates, that Romano, permutatio auri
cum plumbo, " the Roman change, of lead for gold," was grown into a
proverb.^ " Only money reigns at Rome," thus speaks another, " and
makes that lawful for the rich which is unlawful for the poor." And,
as he goes on, " Lay down hut money and then that which was forbidden before as a heinous wickedness, shall now be dispensed with, and
made no sin; but without money there is no dispensation." And, as
my author Claudius Espenceeus mournfully proceeds, " The vice [which]
they esteem greatest is, to want money; and to have nothing, is the
greatest piece of barbarity among them." And, as that plain-dealing
Papist adds, "To heighten their abomination, they allow their very
clergymen to dwell with whores and harlots, and to beget bastards, for a
certain tax; which they do not only receive of the adulterous, but even
of the continent and innocent persons; alleging for this, that even
these might have taken whores also, if they had pleased." I blush to
translate what he adds; namely, that " bastards, thieves, adulterers,
perjured persons, are not only absolved for money, but admitted to all
dignities and spiritual benefices; and for money, dispensations are
granted for murders, though of presbyters, fathers, mothers, brothers,
sisters, yea, of wives, nay, for witchcraft, incest with the nearest of kin ;
and," which is most amazing, "for uncleanness," contra naturam cum
brutis, for the" (not-to-be-named) "sin of bestiality."|| And Rivet
tells us, in his Castigation of Petra Sancta, the Jesuit, that there came to
his hands a book, written by one Tossanus Denys, printed 1500, at Paris,
cum privilegioj where, in folio 38, are taxed, at a certain rate, "all
absolutions in the court of Rome for murdering of brethren and sisters,
fathers, mothers, wives, and for the carnal knowledge of a man's sister
or mother," pro eo gui sororem, matrem carnaliter cognovit. (In his
thirty-seventh page of his Jesuifa Fapulane.)
Chemnitius, in his Examen concerning the point of indulgences, gives
us a copy of verses written over the altar in a Popish cathedral; of
which verses, when I read them in Chemnitius, I could hardly say whether they more proved my foregoing accusation of, or provoked my just
indignation against, Popery, that master-piece of painted atheism. All

renalia nobit
Templa, sacerdotes, altaria, sacra, corona,
Ignis, thwra, preces: cesium ett venale, Deusyue.BAPTISTA MANTUANDS,!!!). ill.
t -Si quid Roma dabit nttgat dabit} accipit aurum,
Verba dat. Heu ! Roma nunc tola, pecunia regnat.Idem, Eclog. 5 et 9.
t In proverbium jamdudwn abiit Romano permutatio, plumbi videlicet own auro.D DAREN us, De Sac. EC. Min. lib. i. cap. 6.
Regina rerum pecunia divitibu licitum
facit quod in pauperibiu ett illicitum.CLAUDIUS ESPBNCJIOS, digr.ii. ad cap. i. Epitt. ad
Titum.
|| { gpes refulserit nummi, quod interdictum fuit priuf, jam libere fit et
impune. Quod vetatur, numerata pecunia, diepentatw; quasi nuMum titpeccatum maju
quam nummis carere: ut ille apud HORATIUM : Credidit ingens pauperiem vitium ; (Serm.
lib. il. eat. iii. 91;) et ut alter: Nunc sit barbariee grandis habere nihil. (Lib. iii.) Ta*a
non eacipil pretoytericidas, parricidas, matricidae, incesiot, denique contra naturam cum
orutit, ire.Idem, in Tit. pp. (mibi) 478,479. Si nihil nwneraoerit, indispensatus mane
Clerico own pellicibus cohabitare, liberosque procreare, tinuntj accepto ab eit quatannit
certo censu, atjue aded alicubi a continentibus; Habeant, aiunt, si velint. Idem.

J52

SERMON XII.

NO SIN VENIAL.

the verses of that pitiful piece of poetry are too many to set down,
some of them are these:
Ut tibi sit pterue venia, tit aperta crumena.
Hie datur exponi paradisus venditioni.
Hie si largt des, in ctelo tit tua sedes ;
Pro solo nammo gaudebis in others tummo.

The sum whereof, and the rest, is but this: " Lay down, your money, and
doubt not of getting up to glory." The Romish Jeroboam (I mean,
the pope) sets up the two calves of his golden faith and worship to preserve to himself his carnal kingdom; of which faith and worship, the
greatest part is purely subservient to the pope's either coffer or kitchen,
and of which kingdom, more truly than of war, money may be said to be
the soul and sinews. If their doctrines may be witnesses to prove so
clear an accusation, I might produce a far greater number than is needful to make up an -ordinary jury, by mentioning those of auricular confession, pilgrimages, penance, images, prayers for the dead, indulgences,
purgatory, sacrifice of the mass, merits, holiness of places, breaking faith
with heretics, the pope's superiority over princes, dispensation with oaths,
and this before us, of venial sin. All these arrows, if they were not
levelled at the mark of gain, yet, sure I am, they most exactly hit and
centre in it: strange they should meet so unitedly, if shot at rovers! If
you consult the generality of their doctrines, most of the questions in
the Popish catechism may easily be reduced to this one: " What shall we
get for our paunches and purses ? " A catechism not composed by Peter,
the pope's pretended predecessor; (who, though he said, " Silver and
gold have I none," Acts iii. 6, yet also said, " Thy money perish with
thee," Acts viii. 20 ;) but by Judas, his bag-bearing pattern, in that question of his for betraying of Christ: Quid dabitis ? " What will you give
me ? " It was ingeniously spoken by a late poet, when he thus versified :
An Petrus Rorruefuerit sub judice lis ett:
Simonem Roma nemofuisse negat :
" We are not sure that Peter ever sat
In Borne ; bat Simon did; we 're sure of that."

Simon,that Simon who bartered and chaffered for the Spirit with
money, is constant resident at Rome; where, some hundreds of years,
in many thousands of bargains, he hath been as successful in selling to
fools, as ever was his predecessor unsuccessful in his attempt to buy of the
apostles. Among all their doctrines of this earthen and muddy complexion, we shall this day more particularly produce this of venial sin;
principally both set-up, and shored-up, that the pretended punishment of those in purgatory may be bought off by money; and that
without any beholdingness to the blood of Christ, provided the purse will
but bleed freely, as drawn by Romish priests, the common purse-leeches
or religious cut-purses of the Christian world. And from hence it was,
that sins, by Papists called "pardonable," have been rather termed
" saleable,"venalia, not venialia,with a very small and venial alteration of the word " venial."
I wonder not therefore that Bellarmine, in his first chapter of venial
sin, thus sets out: " We teach," saith Bellarmine, " by common consent,
that there are some sins which, of their own nature, do not render a man

SERMON XII.

I
\
,
,
';
;

MO SIN VENIAL.

153

guilty of eternal death, but only of temporal punishment." * To which


expression of his, orthodox Ames thus replies: No unannni consensu
negamu* illud quod Bettarminus affirmat communi consensu doceri: f
" We" Protestants " deny, with an unanimous consent, that which
Bellarmine affirms is taught" among them "with common consent."
My work this day is, to declare my concurrence with our Protestant
divines, in their denial and detesting [of] the blasphemous doctrine of
venial sin. Only I cannot hut mention, as an encouraging entrance into
this approaching employment, the wariness of Bellarmine's expression, in
these words: Communi consensu docemus, "We teach by common consent:"
for he could not say, as Dr. Ames, his answerer, " We teach our doctrine
herein with unanimous consent." For, as Medina, an eminent Papist,
confesseth, "the Popish doctors are infinitely at odds, and disagree
among themselves, in finding out how a venial and a mortal sin differ."
It is true, the black regiment, or rather the forlorn adventurers, of the
Antichristian army strike home, and speak out for their general the pope
and his cause in this point. Bellarmine tells us, that "some sins are
so far from deserving eternal punishment, that God cannot punish
them eternally without injustice." Gregory de Valentia saith, that
" venial sin may he remitted without any infusion of grace." Sonnius,
(the Papist, I mean,) that " they deserve pardon." Alphonsus a Castro,
that peccatum veniale nan valet privare gratia, " sin venial cannot deprive
of grace." And that wretched Andradius, the worst of the crew, with
his more devout brother, Bonaventure, asserts, that " for venial sins we
do not so much as need repentance." The provincial council of Mentz
dictate, that " many depart this life free from mortal sins; and for
lighter sins they shall never he damned:" and that " it can hardly be
understood how God should be just, should he punish any for venial sins
with eternal punishment." And that concilium Senoncnse declares, that
" he who dies involved in venial sins," (among which it particularly mentions " idle words," of which, Christ saith, we must give an account,
and by which we shall be condemned, Matt. xii. 36, 37,) " though he be
unfit for heaven, yet neither is it fit he should go to hell, as being a partaker of grace; but [he] is to be purged by the fire of purgatory, out of
which he is to be delivered by the prayers of the living ;"|| and that
" whosoever thinks otherwise, is guilty of the Lutheran, Wiclevian [Wickliffian], and Waldensian heretical pravity."
* Nos docemus communi consensu, peccata quaedam, ex nalurd sud, hominem non redden
mortis atema reum, eed tantum tupplicii temporalit.BBLLARMINUS De Peccat. denial.
cap. I.
t AMESII Betfarvuntu Enervatus, lib. ii. cap. 1.
t Qua ratione
diitinguatur peecatum veniale a mortali, non una est tententia doitorum, ted variant in infinitum doctoret,MEDINA in Primam Secunda, quest. Ixxxviii. art. 1.
Cam
muUi e hoc vita migrent, a lethaKbus quidem criminibws immune, levioribus tamen aliue
olio magis implicates , quorum tamen nemo, rive ob plura five pandora hae deiicta quotidiana, damnationem aternam sustinebit: non facilo modus invenvri posset yuomodd Deu,
qui est in omnibus et erga omnes justissimus, non injustus videretur, si non post hane
vitam, per temporales et non teternas pvenas, omnium compensatio expectaretur.BINII
Cone. torn. ix. cap. 46, p. (mihi) 322.
|| Cumpeccati ionium venialis revs repent*
nonnunquam inter eat, de omni verbo etiam otioso rationem redditurus ; nee UK pateat aditus
ad coelestrm Hierusalem, in quam nihil intrat co-inyuinatum ; nee item Gehenna subjaceat,
quippe qui gratia sit particeps, ac panne fantum temporal debitor : vtprimam puraetur
e its qua gessit in corpore, ulvus tandem aliquando faturus, sic tamen quasi per ienem.
Idem, ibid. p. (mihi) 198.

154

SERMON XII.

NO 8IN VENIAL.

As for that council (if we may BO call the conventicle) of Trent, it


requires that " all bishops should take care that prayers, and the sacrifices of the Mass, should be devoutly offered for the dead, and accurately
performed, to free them from the punishment of venial sin." * The
same Trent-assembly clearly discovers that they hold that it is not necessary to confess venial sins. It is true, therefore, as I said, that those
bored slaves (Ezod. xxi. 6) of the pope thus tearingly express themselves
in the asserting of venial sin. But yet it'was honestly said by Bellarmine, however, that this doctrine of the veniality of sin is taught in the
Antichristian synagogue only with a "common," not an unanimous,
" consent." For the learnedest of the Papists, as Vega, Altissiodorensis,
Almain, Azorius, Burand, Fisher, [bishop] of Rochester, (who lost his
head for his maintaining the pope's headship,) but especially Gerson,
chancellor of Paris, liberally assert that all sin is mortiferous or deadly;
and that none is venial, or deserving of pardon : to all which I add, that,
for the first seven hundred years after Christ, the doctrine of venial sin
was never taught by any father or doctor, or maintained in any council.
Nor can Bellarmine, after his strictest search into the fathers, nor could
he, nor dares he, name one of them that ever used the very name or word
of " venial sin."
THE MAIN POINT.

This being premised as an encouragement to our conflict, namely, that


the best soldiers of the enemies' army are come over to our side, (a sign
of their ensuing overthrow,) you may take up the truth of thus doctrine
concerning venial sin either in an affirmative or negative proposition,
which you please. If in an affirmative, receive it thus: Every sin is of
its own nature mortiferous and deadly, deserving eternal punishment. If
in a negative, take it thus : No sin deserves pardon j or thus: No sin is
exempted from deserving eternal death; or, as it is usually expressed, No
sin is venial in its own nature. In the discussing this great truth, I shall
(God willing) discourse by way of, I. Explication. II. Confirmation*
III. Application.
PART I.

EXPLICATION.

I. In the Explication I shall proceed by way of,


(I.) Concession, or granting what is not to be denied;
(II.) By way of negation, or denial of what is not to be grantedj that
by both the question may be cleared, by being freed from the fogs of
Popish objections.
FIRST BRANCH OF THE EXPLICATION.

(I.) For the first way of explication, namely, of concession, I grant,


THE FIRST CONCESSION.

I. All private offences of man against man have a pardon from man due
to them.And that it is so, the scriptures fully discover, (Eph. iv. 32;
Col. iii. 13 ; Bom. xii., &c.,) in requiring mutual forgiveness. It is well
expressed by Chamier : " There is no sin of any against us but is
Curent episcopi at fidelium vivorum euffraffia, Mitsarvm scilicet sacr\ficia, orationes,
eleemosyme, aiiague pietatis opera qua pro Jidetibus defunctis fieri conweverunt, pit et devoid Jinn*.Bimus, Cone. Trid. torn. ix. sees, xxv. p. (mihi) 419; et seas. xiv. can. 7,
p. (mihl)389.

SERMON XII.

MO BIN VENIAL.

155

venial." * But how weak ia Bellarmine's argument from hence, to prove


that venial Bins do not hinder God from loving us! " If all offences,"
eaith he, " dissolve the love of God, by the same reason should they dissolve love and friendship between man and man: Bat this they do not:
Therefore," &c. f
I answer, The consequence is not only false, but blasphemous; for the
favour of God, and the reasons for which that is preserved or dissolved,
are not to be paralleled with the friendship of man, and the reasons for
which this is either maintained or destroyed. " Nor are the offices of
man to man to be equalized with the duties of man to God; and so neither the offences." $ To make this plain, I argue,
(1.) From Popish principles. (2.) From undeniable reason.
(I.) From Popish principles. For,
(i.) Do they not constantly declare, that though a man, be he never so
high,he neither doth nor should inflict great punishments upon his
inferiors for light and small offences; yet that God inflicts grievous torments upon his children for the least, even venial, sins, even the torments
of purgatory, not less than those of hell, but only in duration, (if you
will believe Bellarmine,) the least whereof, as Aquinas tells us, is greater
than the greatest in this life?
(ii.) Bo not the Papists grant that there are many kinds of offences
which do not destroy human friendship, nor ought, which yet exclude
from God's love ? As when a man, out of a good intention of helping
or benefiting his friend, proves hurtful or offensive to him,this excludes
not a man from his friend's favour; but when a man, out of a zealous
intention to please God, doth offend him, (as Paul did, who thought he
did God good service in persecuting the church,) he doth, with Paul, in
that case, sin mortally, and deserve exclusion from the favour of God.

(2.) I argue from undeniable reason, the sum whereof is this: Man
offended by man hath causes to continue still his love to man, which God
offended hath not.
(i.) Man, by the bond of a precept, is bound to forgive man; but God
is not capable of such a bond.
(ii.) Man offended is a finite creature ; and therefore offences against
him are comparatively small and inconsiderable : but offences against. God
are against an infinite Majesty; and therefore infinite.
(iii.) Offences against man are mutual,the offended to-day may be
the offender to-morrow; but God never can wrong his creature, no,
though he hurts it: " What iniquity have your fathers found in me ? "
(Jer. ii. 5.)
(iv.) Man offended may be, and perhaps hath been, benefited by the
man offending; but to God no good of ours can extend.
Nulium eftpeccaium cuituqwtm in not no veniale.CHAMIERI Panttrat., de Pec. ven.
p. (mihi) 182.
f JEddem ration* concludere potrit Bellarminu Devm teneri peccata
hominibus remittere, quia homines inimicot tuot diliffere debent, et injttriat ipti* quoad vindictam condonare.AMESII Bellar. Ener, De ven. Pec. p. 11. " By the same mode of
reasoning, Bellarmine may conclude that Ood is bound to grant remission to sinners, because
men an commanded to love their enemies, and not to avenge the injuries which they inflict,
but to forgive them."EDIT.
Non est aqtiwn, hominwn i Aominet officia ceqvari
qfficiis hominum in Deum , iiaqve neque peccata. Ac proinde nuUum ett peccatum
ctyusquam in not non veniale, at hominum in Deum nullum veniale ; multa certe mortalia,
ipeif fatentibtu Papist is. CHAMIKJU Panstrat. de Pec. ven.
Idem, ibid.

156

SERMON XII.

NO SIN VENIAL.

(v.) A man offended oft warns not the offender that he should not
offend or wrong him; but God hath a thousand times admonished,
exhorted, entreated, threatened, against offending of him.
THE SECOND CONCESSION.

2. I grant, though all sins deserve eternal punishment, and though no


sine are venial, yet that all sins are not equal, nor do they deserve equal
punishment.The Papists would willingly fasten this stoical dotage upon
us, of holding the equality of sin, (as did the Jovinianists of old,) in
requital for our maintaining the damnableness of all sin ; but what they say
herein of us is a mere slandering of us. This calumny Duraeus, in his
eighth book against our famous Whitaker, (quantum nomen ! *) hath cast
upon learned Calvin,that "he held all sins were equal, because he
held all were mortal." f The like also saith Gautierus, in his Chronological Table of the fourth age; where, speaking of the Jovinianists, their
making all sins equal, he impudently tells us, "Calvin's doctrine is
conformable to those who held all sins equal, because it makes them all
mortal."! But blessed Calvin both purgeth himself from the calumny,
and confutes the argument on which it is grounded, in the third book of
his "Institutions," cap. iv., by this invincible answer: Sew, saith he,
guhm inique doctrinam nostrum calumnientur, fy-c.: " I know how unjustly
the Papists calumniate our doctrine: they say [that], by our making all
sins mortal and damnable, we set up the paradox of the Stoics of the
equality of sins. But," saith he, " the very doctrine of the Papists
themselves will fully clear us. For I demand of them, Do they not
acknowledge that among those sins [which] they call 'mortal' there is an
inequality, and that one mortal sin is greater than another ? And therefore they cannot charge me with making all sins equal, because I hold
they are all mortal." How is, then, the doctrine of equality of sins
more to be fathered upon Calvin than upon the Papists themselves ?
It is our constant doctrine, that sins and their punishments are
unequal, though all sins are mortal. We teach, Though all sins deserve
eternal punishment, yet not the same degree of eternal punishment; but
some a lesser degree than others. Though all sins deserve a punishment
extensively infinite, yet not intensively equal. We agree to that old
expression of Aliis mitius ardent nonnulli; " The flames of hell shall be
less torturing to some than to others : " for some it will be more tolerable at the day of judgment than for others : some are beaten with
more, others with fewer, stripes. (Luke xii. 47, 48.) As among the
Jews there were several degrees of capital punishment for several
offences, so are there in hell several degrees of punishment suited to the
degrees of sin. Of which truth the words of Christ are a clear proof j
(Matt. v. 22 ;) which tell us of the punishment inflicted by " the judg " How great a name!"EDIT.

t in eo Calvinus peccata paria facit, quod

omnia mortalia et teternis digna mppliviit censuerit.DUEUBUS Contra fPTtitakervm, lib.


via.
t Non parum confer mis est doctrina Calvini nolentis audire peccata venialia,
tea omnia definientis mortalia.GAUTIERI Tab. Chron. sect. 4<*.
Scio quam iniqui
doctrinam hanc nostrum calwnnientur. Dicunt enim poradomm este Stoicorum de peccaforwm aqualitate. Sed suo ipsorum ere, nullo negotio, convincentur. Qtuero enim, Anno
inter ea ipsa peccata yine mortalia fatentur, alivd olio iiuijus agnoscant f Non igitur protinue teguitur paria esse peccata, qua simul mortalia sunt.CALVINI Instit. lib. iii. cap. iv.
B3Ct. 13.

SKRMON XII.

NO SIN VENIAL.

157

ment," which was the comessus singularum civitatum, "the assembly


belonging to every city," consisting of three-and-twenty; by whom the
punishment inflicted was, according to the best writers, killing with the
sword. In the same scripture next we read of the punishment inflicted
by " the council," or sanhedrim, consisting of seventy elders, for greater
offences; which punishment was stoning. And, lastly, there is mentioned the punishment of yssvva , called " hell-fire," which was by
the old idolaters exercised upon their infants, who were sacrificed in the
valley of Hinnom: Christ, by the similitude of these earthly punishments, which passed one another in sharpness and severity, setting forth
the degrees of punishments in the place of the damned.*
This will yet be clearer, if we duly consider the case to which Christ
is speaking, concerning which we may thus understand Christ expressing
himself: " Heretofore men have been deterred from murdering others,
because the law commands that murderers should be cut off by the
sword: but I would have you take heed of anger, because that is to be
punished in the next world as severely as murder is punished in this.
But if any to his anger shall add evU-speaking, he shall be punished
with a greater punishment; as stoning is a greater than that by the
sword. And if his evil-speaking be very grievous and heinous, he shall
suffer more exquisite torments, such as those sustained who were burnt
in the valley of Hinnom." See Grotius on the place. And hereby
Bellarmine's cavil is answered; who, to prove that all sins are not
mortal, and deserving eternal punishment in hell, argues thus: " Here
are " saith he, " two temporal punishments less than that of hell-fire;
and because he is only guilty of hell-fire, who breaks out into such an
outrageous anger as to call his brother ' fool,' therefore the other degrees
of anger are venial sins, as being only threatened with temporal punishments." But this erroneous sophister perverts the true sense of this
text, not considering that the true import thereof is this,that all the
three degrees of anger here mentioned by our Saviour are totidem homicidia, " so many murders," as Pareus speaks; and that the three
degrees of punishment expressed here, are three degrees uniue specie
pcerue, of " one punishment in kind and nature," which is, eternal pun
ishment in hell; and that a less degree of torment in hell is understood
by " the judgment" than by the word " council," and a less by " council" than by "hell-fire;" and that all the three degrees of punishment
here expressed by Christ, equally intend the punishment of the damned
in hell, though not in equality of punishment to be inflicted on the
offenders.*)* Thus Ireneeus of old interpreted this text. " Not only,"
saith he, " is he guilty of killing to damnation who kills his brother, but
even he who is angry with him without a cause." $ .So St. Austin, De
Ferbo Domini: Omne cruciabuntur; sect magi ille, mini tile: " All
Kpuru ett consetsut 23 virUm tingvlantm dvitatum ; tummut atttem ille tynhedrio
vocatur. Kpurewt paena ueitatissima erat gladiue. Cum atttem tvpra lapidationem nulla
poma in twu Judaico ettet, quarivit Chrittu attunde nomen horrendi cruciatat, gui et
gladium et lapidationem ecederet, tcilicei, gehennee iynit.GROTIUS in locum.
t fre*
iracundia tpeeiet totidem foot homicidii specie*; et per hoe lethale* omne coram Deo,
licet impariterDAVENANTIUS, PAEEUS Contra Bellarm. de Ami*. Grot. p. 90, 91
J Non toMan qui occidil, rent ett occwioni* ad damnationem y ted <pti irtucitvr tine cautd
fratri tuo.IBENXUS, lib. ii. cap. 46.

158

SERMON XII.

NO SIN VENIAL.

shall be tormented; though some more, some less." Thus also Barradius and Maldonat, Bellarmine's fellow-Jesuits, (though not greater
sophistersj yet better expositors,, than Bellarmine,) interpret this text;
ingenuously confessing, that by " judgment" and " council," as veil as
by " hell-fire," the eternal death'of the soul is to be understood, though
with a gradual difference of the punishment.*
THE THIRD CONCESSION.

3. My third concession is this: Though no fin be venial, but every sin


deserves eternal death; yet no sin of its own nature necessarily and
infallibly damns, but the sin against the Holy Ghost.All other sins
may possibly be pardoned: (Matt. xii. 31:) every sin that admits of
repentance is pardonable. All sins are remissible, secluso finalis imptenitentiee respectu, " which are not followed with final impenitence," as is
that against the Holy Ghost. Other sins make a man liable to death;
this, pertinaciously opposite to the terms of life. This is that sin unto
death mentioned in 1 John v. 16, 17. And hereby the argument of
Baily, the Jesuit, for venial sin, is obviated; who from this scripture,
which mentions "a sin not unto death," and "a sin that is unto
death," argues, that some sins are of their own nature venial, and not
deserving death, though other sins are mortal, and do deserve death. It
is true, St. John distinguisheth between " a sin not unto death," and " a
sin unto death;" but by both expressions he intends sins mortiferous in
their own nature, and such as deserve eternal death. By the " sin not
unto death," he understands a sin notwithstanding which a man may
avoid eternal death, and may be pardoned, though it deserves eternal
death; and by " a sin unto death," he intends a sin which whosoever
commits can never be pardoned, and therefore can never escape eternal
death ; and hence he would not have such a sinner as commits it prayed
for. And that by the " sin not unto death " he doth not mean a venial
sin that deserves not death, is plain from this very text, where the'
apostle saith, that life shall be given for them that have not sinned unto
death, by the prayers of the faithful. But I desire to. know why life
should be given for him that sins not unto death, if his sins were venial,
and did not at all deserve death. Certainly, the sin which the apostle
calls " a sin not unto death," had meritoriously taken away the life of
the soul, and so cannot be accounted venial, but in some kind mortal;
and it is as plain from the text, that, by the " sin which is unto death,"
the apostle means not a sin which is mortal, or only deserving death, as
distinguished from venial sin; because the apostle forbids the praying
for him that commits that sin which is unto death.
Now if the apostle forbids praying for him whose sin is mortal, as
only deserving death, then it would unavoidably follow that none should
be prayed for that commit mortal sins, or sins deserving death, but only
they who commit venial sins; which is contrary to Christ's both
precept and example, who both commands us to pray for persecutors,
* Treshi gradu suppticii paenam significant gehennalem. BARRADIUS, lib. . cap. 17.
Per concilium, capitalem posnam intelligit; per civilem capitis paenam, tempiternam animce
mortem inteUigit. Christus et eum yut irascifur, et eum yui fratrem sttum levem t urn.
qm ftultum appellat, eddem inferni paend, no eddem poenoe gravitate, dignum docet.MALDONAT us in Matt- v. 22.

SftRMON XXI.

NO SIN VENIAL.

159

(and no Papist can deny that persecution is a mortal sin,) and did
himself, as also did after him that blessed martyr Stephen, pray for his
persecutors. And so clearly true is this, that Bartholomeeus Petrus, a
Papist, and professor of Douay, in his Continuation of Estius's Comment
on the Epistles, on 1 John v. 16, ingenuously confesseth,that "by 'a
sin not unto death' is to be understood, a sin from which a man may
arise by repentance; and that by ' a sin unto death' we are to understand, a sin from which a man can never arise by repentance." And
that a mortal sin may be said to be not unto death, he illustrates by the
speech of Christ concerning Lazarus's sickness: " ' This sickness,' saith
Christ, ' is not unto death;' (John xi. 4 ;) namely, because Lazarus
was to be recalled to life: and so ( a sin not unto death * is a sin from
which, and from death by which, a man may be recalled;" * as " a sin
unto death" is a sin from which, and from death by which, a man
cannot be recalled. Thus also Lorinus and Justinian, both Jesuits,
expound this place of John, expressly and fully, f
THE FOURTH CONCESSION.

4. My fourth concession is this: Though no tin be venial in iU own


nature, and deserving of pardon, yet this hinder* not but that tin ie
venial by an extrinsic cause; namely, the grace and mercy of God in
Christ.Though "venial sins," as the Papists call them, in themselves
are mortal; yet mortal sins, through grace, are venial. All the sins of
the elect, and of those in the state of grace, are, though in themselves
damnable, yet pardoned through grace, and not damning. " There is
no condemnation to them," saith the apostle, "that are in Christ
Jesus." (Bom. viii. 1.) Though the least sin makes us guilty of
damnation, if God should deal with us strictly, and secundfan legis
rigorem, " according to the rigour of the law; " yet the greatest cannot
effect this guiltiness of damnation, where mercy through Christ is conferred upon the most unworthy. Sins in themselves unworthy of
pardon, are venial to the guilty, ex benignitate Judicis, "by the goodness of the Judge," and remissible to the debtor, ex liberalitate Creditor**, " by the bounty of the Creditor." % Though ex peccati naturd
["from the nature of sin"] every sin excludes from salvation, yet ex
mieericordid Dei [" from the mercy of God "] no sin doth so. Though
Peccatum non ad mortem dicitur apottolo, quod eft martale ywdem, ted agitur eju
panitentia. Vldebitur lute mirum alicui, quod peccatum qvoddam mortale dicatvr no ad
mortem etse* Sed meminitte debet quod Sabator (Joan, *i.) dicebat: Infamitat hoc non
ett ad mortem f cum tamen Lazarut e ed infirmitate mortuut fuerit: tic in proposito peccatum mortale, cujut vera ptenitentia affitur, non ett ad mortem.BARTHOLOMJEUS PETRDS
A 1 Johan. v. 16.
t Comparatio hose inter peceata aptiutjit, intelligendo depeecato,
non veniali, ted mortal.LORINUS in loc. " The comparison here drawn, between sins ie
rendered more apt by understanding it, not of venial, but of mortal, sin."EDIT. Peccatum non ad mortem non potett peccatum tignificare veniale : cam enim dicat Jokanne,
oranti pro peccato non ad mortem dandam este vitam, plan* indicat hoe peccatum non ad
mortem tpiritualem vitam adimere ; quod ti tpirituaii vita dettituitur qui peccat non ad
mortem, mortifero tcelere oottringatur, necetse ett.JDSTINIANUS in loc. "* A sin not
unto death' cannot signify a venial sin: for when John says that life shall be given to him
who prays for the ein not unto death, he plainly indicates that this sin not unto death
destroys spiritual life; but if he who sins not unto death is destitute of spiritual life, he
must necessarily be guilty of deadly wickedness."EDIT.
t PeniaHa dicuntur
peccata ab eventu ; non quod per te venid digna tunt. Sunt venialia reit e benignitate
Judicit, remittiMKa debitor ie* Creditorit liberaUtate.RIVBTUS, tract, iv. quest. 13.

160

SERMON XII.

NO SIN VENIAL.

sin be not exempted from desert of punishment, quia vindicari non


debet; yet it is exempted, quia Deus vindicare nolit: though not
" because it ought not to be punished;" yet " because God," through
Christ, " will not punish it."
And hence it follows, (1.) That as all the sins of reprobates are deadly,
not only ex merito, "because of their merit," but also ex eventii, and
" in the event;" because no sin is venial in itself, but only by God's
mercy : so likewise, (2.) That the reason why the sins of the regenerate
exclude them not from the favour of God, is not from their own nature,
but merely from God's mercy, all sins deserving that exclusion. Yea,
hence it follows, (3.) That though damnation be actually inflicted upon
some for their sins, (namely, unbelievers,) yet remission and salvation
may be bestowed upon others, notwithstanding they have committed
those very sins for which others are damned. To unbelievers, whoredom
is damning, and excludes them from the kingdom of God ; (Eph. v. 5 ;)
and yet David's adultery excluded not him from that kingdom. The
murdering of Christ was imputed to Judas and Pilate; and yet not to
those who slew Christ with "wicked hands," whom Peter wills to
" repent, and be baptized, for the remission of sins." (Acts ii. 23, 38.)
God pardoned David's adultery with Bathsheba; but might not Antony's
with Cleopatra. Lot's incest was, Herod's might not be, forgiven.
Solomon's idolatry was, and Jeroboam's might not be, remitted. Yea,
hence I fear not to assert, that greater sins may be pardoned to some,
when smaller may damn others: an idle word may destroy one, when
murder and adultery may not another.
And this fully answers Bellarmine's argument for the veniality of sin.
It is this : " If all sins be mortal of their own nature, and only venial to
believers because of their faith ; then all sins should be mortal to unbelievers, and venial to believers. But this," saith he, " is false,that all
sins of unbelievers should be mortal, and all sins of believers venial; for
if they be venial to believers, then much more are they so to unbelievers." But why so, 0 cardinal ? " Because," saith he, " the sins of
believers are more grievous and heinous than the sins of unbelievers, as
being committed against more light and love." Now this argument is
easily answered by my fourth concession. It is not false that sins,
though smaller in genere peccati, " in the kind of sin," should be mortal
to unbelievers, and greater sins venial to believers; for as they are
mortal to both of their own nature, so by accident, through the mercy
of God, pardoning to believers both their smaller and greater sins, their
sins become venial in the event; which accident being deficient to
unbelievers in their sinning, nequaquam eorum peccata facit venialia, sed
ut aunt sinit mortalict; " it makes not their sins venial, but leaves them,
as they are in themselves, mortal;" as learned Pareus, in answer to
Bellarmine.* "We grant," as Gerhard expresseth it, "that the pardoned sins of believers are more heinous than those of unbelievers; but
* Fideles gravius peccantes, venialiter peccant: ergo multd magis venialiler peccant
injtdeks, levius, peccantes.Sic BELLARMINUS. Respondet -AREUS : Antecedent falsttm
ett intellectual per se ; verttm est ex accidenti, propter misericordiam Dei venid delentis,
no levia tantam, sed omnia, peccata ftdeliwn, resipiscentium , quod accident cum in
pcccatis infidelium deficiat, nequaquam ea venalia facit, sed mortalia sinit, tit sunt sud
naturd omnia eorum peccata.PAREUS Contra Bell, de Amiss. Grot. cap. 11.

SEttMON XII.

NO SIN VENIAL.

161

hence it cannot be inferred, that some sine of unbelievers are venial.


For that the sins of believers are venial, it ie not from the nature of
their sins, but from the mere grace of God, pardoning and not
imputing their eins; and therefore to all unbelievers their sins remain
such as they are of their own nature, that is, mortal, or mortiferous." *
This also stops the mouth of that desperate or despairing Papist,
Coton, who thus argues: "To hold that all sins deserve eternal punishment, and that none can live without sin, is the ready way to drive men
to the precipice of despair, especially when dying." He should have
Said, " It is the ready way to drive the priests, those silly quacks, into
despair of purging the purse with the pill of purgatory." But the
answer is easy. This argument only becomes those quibus Dei misericordia eet ignota, as Chamier speaks, " who are strangers to the mercy
of God in Christ," and will not trust to it for salvation. It is not the
smallness of sin, but the greatness of Christ, that saves us. This pitiful
Papist draws a damnable conclusion from a divine principle. The principle is, 'No sin is venial; " 'Therefore," saith he, " despair;" but
*' Therefore," say we, ** believe; go out to Christ for free remission
through his blood, whereby all sin, mortal in its nature, is venial to
the believer." And let me tell thee, tliou blind Papist, though thou
sinnest much in making sin small, yet thou sinnest more in making my
Saviour so.
I shall conclude this fourth concession with manifesting the consent
herein of'the learnedest of the Papists with our Protestant divines.
Aquinas saith, " Eternity of punishment is due to every sin of the unregenerate," ratwne conditions tubjecti, " in respect of the state of him
that commits it, who wants that grace whereby sin is only remitted." f
And Cajetan, upon those words of Aquinas, tells us, that " grace is the
only fountain whence floweth remission of sin ; and nothing raaketh sin
venial or remissible, but to be in grace; and that nothing maketh
sin irremissible and not venial, but the being out of a state of grace;
and that which maketh sin venial or not venial is, the state of the
subject wherein it is found." For if we respect the nature of sin as it
is in itself, it will remain (without grace) eternally in stain and guilt,
and so will subject the sinner to eternal punishment, and is mortal. So
that " remissibility or irremissibility of sins must not be considered
according to the sins themselves, but according to the subject's being or
not being in the state of grace." Fisher, bishop of Rochester, though a
* Cerium eft renatot, per peccata mortaiia contra contcientiam commista, graviut Deum
offendere quam injldeiet, quibut tantum cognitionit lumen, etc tantut beneficiorum divinorum
cumulus, non obtigit. Sed e eo nondum inferri potett, quo-dam peccata injtdelium ette
tud naturd veniaKa: quod enim in renatie quaedam tint venialta, id non ett a naturd
peccatorum, eed e tola Dei miterenfit et peccata non imputantit gratia; ergo in nonrenatit et infidelikut, omnia omnind peccata sunt et manent talia, quaKa tunt e naturd
tud, hoc est,mortaiia.GERHARDI Loci Communes > de Pec. act. p. 306.
t Peccato
non debetur pcena tetema ratione tua gravitatis, ted rations conditionit subject, scilicet
hominis, gui tine gratia invenitur, per quam soium tit remittio paenae.AQUINAS, Prima
Secunda, qnaset. Ixxxvii. art. . ad 1, p. (mihi) 275.
t Sola gratia ett principium
remittionit panes. RemissibttUat et irremitsibilitat tarn culpa quam ptena atUnduntur
penes itatum tubjecti, scilicet, etse in gratia vet non : ttatui gratia convenit remistibilifat
potitwe ; ttatui verd culpa extra grutiam convenit irremtttibOitat positive".CAJETAN us in
locum pracdictum, p. (mihi) 27.

162

SERMON XII.

NO SIN VENIAL.

most bitter adversary to Luther, yet, concerning the veniality of sin, he


thus speaks to Luther: "In this, that sin is venial by the mercy of
God, I am, Luther, wholly of thy mind." * Azorius confesseth, that
" the remission of venial sin is a free and supernatural benefit, and
afforded to none that are not in a state of grace." f
Thus far are our concessions concerning the veniality of sin, or our
granting what is not to be denied; which was the first part of my explication.
SECOND BRANCH OF THE EXPLICATION.

(II.) I come now to the second branch of explication, which is to be


by way of negation, or denial of what is not to be granted.
That which I peremptorily deny is this,that any sin are exempted
from deserving eternal punishment, upon the account of any imaginary or
imaginable smallness or levity of fin.
It is ingeniously expressed by learned Rivet, in his Catholicus Orthodoxus, against Baily, the Jesuit, upon this occasion, that "there are
some who" de alieno corio eunt liberates, " cut large thongs out of a
hide that is none of their own,"that, he means, of God's mercy; who
measure God's judgment according to. their own rule; and, " like foolish
debtors, will be judges of their own cause against their Creditor."
" That guilty malefactor," saith he gravely, " is unwise, who extenuates
his fault before his judge, to whom his whole cause is known : nor is it
less imprudent to diminish our sins before that God who can both"
convincere et cogere, " convince us of our debts, and compel us to make
satisfaction." J Bellarmine, then, and his complices, are none of the
wisest or honestest, who dictate to us, that some sins are so light and
little, that they deserve no eternal punishment, but are venial:
1. Some in genere suo, " in their kind" of sin; as when the will is
carried out to that which contains in itself a kind of inordination indeed,
but yet such as is not contrary either to the love of God or our neighbour ; as an officious lie, or an idle word : and that,
2. Some sins are venial esc imperfectione opens, f by the imperfection
of the work : " and these, saith Bellarmine, are of two sorts :
(1.) Some are venial ex surreptione, "by their unexpected stealth and
creeping " into the soul; and these are sudden motions of lusts, anger,
revenge, &c., which get into the mind before reason can deliberate
whether they are to be admitted or no; and so they are not perfecte
voluntaria, " have not the full consent of the will."
(2.) Other sins are venial' by the imperfection of the matter," ex
jparvitate materiae, which are committed in a light and small matter; as
Quod peccatwm veniale tolum ejt misericardid Dei wniale sit, hoc ego tecum, Luthere,
tentio. Contra Lvthervm, art. 32.
f Veniali remittio peccati gratutttim, et supernalurale ett beneficiwm Dei: nemini extra graiiam Dei constitute peccatum veniale dimittitur.AZOKIUS, lib. iv. cap. 10. Nisi quia est ab homine justo, Dei gratia et charitate
pradito, commission, perpetuo puniretur.Idem, lib. iii. cap. 9. " It would be eternally
punished, were it not committed by a just man, endued with the grace and love of God."
EDIT.
J Agnoscimus quorundam deliria, yui, quod dicitur, de alieno corio sunt
liberals } stultiiiam debitorum, qui, adversds Creditorem suum, judicium prqfertmt in proprid causa. Certe reus qvi coram judice suo culpam ea/tenuai, citm ret tola judici perspecta est, imprudenter valde te gerit; nee minus stulte facit, qui debitum suum vel negat
vel minuii apud eum qui convincere potest et cogere.RIVETI Sum, Cbntrov. tract, ir. quaest.
13.
f Vide BBLLARMINUM De Amiss. Grot. lib. i. cap. 3.

SERMON XII.

,
1

\
I
'
,
\
1

\
\

MO BIN VENIAL.

163

the stealing of a halfpenny, which neither hurts our neighbour nor


destroys love.
Against these we oppose, that there is no sin hut deserves eternal
punishment per propriam natttram et intrineecatn rationem, " by its own
proper and intrinsical nature." As the least drop of water is water as
truly as the whole sea, so the least sin is as truly sin as the greatest;
and the least sin, according to the rigour of the law, deserves an everlasting penalty. The imperfection of sin as to degree takes not away
from it either the reason of sin, or the merit of penalty, as Medina,
Azorius, Durand, and others confess.* Azorius tells us, from Durand,
Vega, Cajetan, that the law of God forbids venial sins; even all sin,
both great and small: and that the arguments of the Protestants prove
that venial sin is against the law of God.f To which I add, that it
implies a gross contradiction, to eay that the least sin should be said to
be a sin, and yet to be venial, and deserve pardon. For if it deserves
pardon, then also freedom from punishment; and if freedom from punishment, then it hath no guilt; and if it have no guilt, then it is no sin.
Most true is that speech of Altenstaig, in his Lexicon Theologicum :
Nuttum peccatum habet rationem ad merendam veniam; imb, potifa
demeretur: $ " Sin, as sin, cannot deserve to be pardoned; but it
deserves not to be pardoned." Nor can Bellarmine with his sophistry
prove, that the small sins before mentioned are in their nature venial.
It is little less than blasphemy what he dictates concerning a sin
venial ex genere wo, ["from its nature,"] as an idle word, an officious
lie, &c.,that it is not against a perfect and a rigorous law; that the
law which forbids it is not perfectly a law, and hath not perfectly
rationem legis [" the form or substance of a law "]. But this is false, to
eay no worse: for that law truly binds the conscience to perform it;
and therefore it is truly a law. And that it truly binds the conscience,
is clear, both because it is made by Him who hath jus leges condendi,
"a right of making laws," and also because it hath a sanction, a threat,
namely, the giving an account, and condemnation also. (Matt. xii. 36,37.)
And when Bellarmine argues that sins which he calls venial ex rurreptione, " by stealth into the soul unawares," are not perfectly voluntary,
and therefore are venial:
1. It is acutely observed by the learned Chamier, that "a sin may be
by sumption or inconsiderateness, and yet it may be voluntary also;
eurreption not being properly opposed to voluntariness, but to election;
when, upon weighing of circumstances, a thing is chosen. For it often
falls out, that the will is carried to a thing, though by a sudden and
inconsiderate motion: as Peter denied Christ with his will, though
suddenly and inconsiderately; and yet thereby Peter committed a
mortal sin." And " though a sin of surreption be not voluntary in
Vide MEDINAM in Primam Secunda, quest, bcrxvili. art. 1; AZORIUH, lib. iv. cap. 8;
DURANDDM, quaeet. vi.
t Dicendum ett, ut doctteruni Dttnmdut, Cajetanut, ei Peya,
Veniale peccatum ett quidem contra legem Dei, quia revera leg Dei prohibit et grama et
levia; id quod adveriariorum argumenta comprobanmt.AZORII Inttit. Moral, lib. iv.
cap. 8.
t ALTENSTAIO, sub tit. Peccatum.
Surreptionem efittimamttt opponi,
non voluntati, ted rg wpooipctrci, id at, election; cam, omnibut cogniti pentitatuqut
circumttantiit, unum eUgtiur denique. Nam tape accidit ut mot tubituneo et inconsiderate
volwttcu ipsaad aliquid ferafur: ut vohtntate Petrut negavit, ted tuoitanedj et-peccant

164

SERMON XII.

NO SIR VENIAL

the highest degree, yet is it with a true and proper consent," as Ante
speaks.*
2. But, besides, the nature of sin, its formale, or " that wherein it
consists," is not its voluntariness, but it transgression of the law.
The law of the Creator, not the will of the creature, is the rule of right
and wrong. Voluntariness aggravates, but involuntariness excuseth not,
sin.
3. It is excellently observed by the learned Davenant, 'That may
be said to be voluntary, not only which is committed with an express
and actual willingness; but that which is not hindered by the will,
when it is bound to hinder it: but the will is bound to command its
reason, that it should be wakeful and watchful, to suppress all the
motions of inordinate concupiscence." f
4. Further: Doth not the law prohibit and condemn all affections
and motions, whether deliberate, or by surreption and indeliberate ?
5. And hence it was that holy Paul, complaining of the sin that
dwelt in him, (Rom. vii. 17,) was afflicted, not only for the deliberate
motions of sin, but also for those that were indeliberate and involuntary:
and would he have mourned under them, if they had not been sinful ?
6. To conclude this: Doth not the surreption and indeliberate stealing of depraved motions into the soul, proceed a pravitate damnabili,
" from a damnable and depraved principle" of nature ? Must it not
then be sinful and depraved also ?
And when Bellarmine argues for the veniality of sin from the panntae
material, " the smallness and slightness of the matter " in which sin is
committed,as the stealing of a halfpenny, or a penny,I wish he
had remembered, that, according to this doctrine, if Bellarmine should
steal a penny from his poor neighbour ten thousand several times, he
should not yet, after all, commit a mortal sin; since if the stealing of
one penny be but a venial sin, ten thousand venial sins cannot make up
or amount to one mortal sin.| Besides, the smallness of the matter in
which a sin is committed is so far from extenuating, that it often aggravates, the sin committed: as it is a greater sin to murder a man for
sixpence, than for a hundred pounds; to deny my starving friend a
penny-loaf, than twenty seams of wheat. And thus divines commonly
aggravate Adam's sin, by his breaking the command of God in so small a
matter as was the forbidden fruit. And whereas Bellarmine tells us that
the stealing of a halfpenny or a penny is not against the law, because,
saith* he, lex non di&erti prohibet furtum oboli, "the law doth not
expressly mention any prohibition of stealing a halfpenny or a penny:"
what, if I should ask cardinal Robert whether the law any where
expressly forbids the stealing of a thousand pounds? and whether the
stealing of such a sum is therefore not against the law, because the law
termen etiam mortaliter. Hague et hoe guoyue yua per svrreptionem Joint, voluntaria mmt,
ideoque et peccata veri ; inquam, peccata.CHAMIERUS, lib.vi. cap. 10.
Eti voluntarism, non quidem in swnmo yradu, fed vero et proprio content.AMESII
Bellarm. Enerv. de Pec, ven. p. (mihl) 16.
t Voluntariwn reputatur, non modd
quod expresed et actuali voluntate commiftitar; sed quod ah iptd voluntate non impeditur,
yuando tenetwr impedire. Tenetw autem voluntat imperure raiioni, vt pervigil tit in comprimendis omnibtu inordinate concupiscent^ mottius.DAVKNANTIT Detenn. quaest. ixxi.
p. (mild) 145.
t Vide PETRUM MOLINJEUM in Thesibus Sedanensibus.

SEftMON XII.

^
\
\
i
\

NO BIN VENIAL.

165

expressly forbids it not? Doth not the general prohibition of theft


contain under it all the kinds of theft? Doth not this command,
"Thou shalt not steal," forbid the stealing of any thing that is
another's, whether the thing be great or small, even as the law forbidding adultery forbids that sin with any woman, noble or ignoble, rich or
poor, bond or free ? In the overthrow of Jericho, it was not expressly
forbidden to steal a Babylonish garment, or two hundred shekels of
silver, or a wedge of gold ; and yet because of the general prohibition,
Achan died for stealing that garment, the two hundred shekels of silver,
and the wedge of gold. (Joshua vi. 19 ; vii. 21.)
Besides, that which violates one apex or " tittle" of the law, breaks
the law, and offends God. How deeply holy Austin was humbled for
stealing of an apple, though stolen when he was a child, appears by his
" Confessions." Surely, in Bellarmine's divinity, Adam's taking but an
apple, and that from his wife, was but a venial fault. In military discipline, a soldier is hanged for stealing of a trifle, or of what is of a very
inconsiderable value. The stealing of the least thing is against a great
both command and Commander. And whereas Bellarmine argues, that
the stealing of so small a thing as a halfpenny hurts not our neighbour,
and therefore it is Denial and not forbidden; it is answered: The law
forbids not only the hurting of our neighbour in forbidding to steal, but
it forbids the violation of justice too. The law forbids inward lust; but
how doth inward lust hurt our neighbour? God in his commands
respects his own purity, as well as our neighbour's utility.
Further: it is evident that the veniality of a sin committed against our
neighbour cannot be gathered from its not hurting him; * for in many
cases even Bellarmine will grant, that a sin against our neighbour is
damnable, though it hurt not our neighbour at all; yea, though it prove
very profitable and advantageous to him. Take an instance in this true
story:A worthy physician, some years since, had a female patient
under cure, to whom her lewd husband first gave the foul disease, and
soon after he gave her also a draught of rank poison to kill her ; but the
poison, meeting with the distemper, by its violent operation, overcame the
disease, and cured the woman. According to Bellarmine's divinity, he
should not, by giving her the poison, have sinned mortally, because he
was not only, by his murderous endeavours, not hurtful, but very beneficial, to his wife.f
Still I follow Bellarmine, urging this argument, that the stealing so
small a thing opposeth not charity to man, or love to God. I answer
Though a small theft do not expectorare or expngnare charitatem, as
Dr. Davenant expresseth it, '* destroys not love and charity; '* yet it
doth pugnare cum illd perfectd charitate, " oppose that perfect love, and
charity which the law requireth;" " and it ariseth frpm that inordinate
lust which the law forbids, and which is contrary both to the law and
love which the law requireth,*' J I add : " Herein lies the great mistake
* Joseph's brethren sinned mortally in selling their brother, though by that selling him he
was highly advanced.
f Pide Thete Sedanentes, de Pee. ven.
f Negue ittud
veeU dicitur, kujutmodi peccafa non pugnare cum charitate. Revera nan expectorant ant
e*puffnant eharitatem hominit renati> ted pugnant tame cum illd-perfectd char, tote qutm
tea imperat, et ariuntur ab illd inordinatd concupucenUd ytue ett charitati et teat divine emtraria.DAVENANTICS uoitvpra*

166

SERMON XII.

NO SIN VENIAL.

of Bellarmine in this point, in that he judgeth of the nature of mortal


ran by the extinction of charity ; whereas it consists in any swerving or
declination from the law of God and charity." * And when Bellarmine
argues, that prcecepta de minimi* non sunt proprie preecepta, "commands
concerning the least things are not properly commands;" beside that full
answer I hare formerly given, as to proving [that] those commands are
most truly commands, I cannot but here subjoin that smart expression of
Gerhard, who tells Bellarmine thus arguing, " Satan himself was deficient
in this piece of Bellarmine's sophistry ;" and that " Satan could not more
speciously have covered his temptation to the eating [of] the forbidden
fruit, than by saying, * Tush ! this is but a little command, about a trifle,
an apple; and, indeed, it is properly no command at all.' " f And
truly I should say, that Bellarmine might have taught Satan in this
point, were it not that I look upon him in this, and in the greatest part
of his polemics, as taught, even to a high degree of proficiency, by that
schoolmaster both of himself and his blackest society; I mean, that of
the Jesuits.
As wild and weak is that argument which Bellarmine grounds on that
of Luke xii. 59 : " Thou shalt not depart thence till thou hast paid the
last mite." "Lo ! here," saith Bellarmine, " 'the last mite' can intend
nothing but some small, venial sin, to be expiated in the prison of purgatory." But this bold sophister perverts this text, and plays too saucily
with a most serious and severe scripture. For, by " the last mite" or
" farthing" we must not understand sins, but the punishments due to
sins, and the minutissimas paries poenarum, " the smallest parts of punishment in hell." Thus the learnedest of even Popish expositors expound
that place: as Brugensis and Jansenius, who make, and that truly, the
meaning thereof to be this: " Thou shalt, in the suffering of eternal
punishment," pcenas lucre extremas, quantas exhibit extremwt justifies
rigor: " Thou shalt undergo the extremity and rigour of punishment
from justice." So that " the prison " there mentioned (verse 58) is not
meant of purgatory, but "of hell," as Tertullian expressly saith, and
" utter darkness," as Augustine; and the payment of " the last mite "
or " farthing," as Augustine expounds it, imports as much as, Nihil relinguetur impunitum, " ' No part of the punishment shall be abated;' but
the wicked shall be there punished," as he expresseth it, usque adfeecem,
" to the drinking the last drop and dregs of the cup of God's wrath."
It is but a wretched shift of Bellarmine, when he tells us that his venial
or lesser sins are not contra, but only prater, legem, not " against," but
only " beside, the law;" by which distinction, this blasphemous sophister
not only falls foul upon Andrew de Vega, and other Papists,whom he
* In eo ktbuntur adversarii, quod peccaii naturam mortiferam e sola extinctions charitatis dijudicant; cam ilia in qudlibet declinaiione a charitate et lege divind se e-rerai.DA VENANTIUS ubisupra.
f Serpentina diaboli prim&vos homines decipientis calliditas no
poterat speciosiori schemate pingi atque velari, yuam yttdd primordialit itta lex, de non comedendo arboris vetitafructu, sit praeceptum, de re minima, ac proinde non perfect^ et in rigore
prceceptum, cujus tremsgrestio magnoperi Deo curetur.GERHARDI Loci Communes, de
Pec. act. cap. 19, prope
finem.
% Ei qui non dederit operam, ut rjedeat in gratiam cum
leeso a sefratre, conting.it, ut, carceri infemi tradinu, sine aliqud debiti remissione, exactum
jus experiatur.JANSENIUS in Matt. v. 26. Sensus est: Sumrno tecum jure ayetur : non
liberaberis, donee pomas lueris eatremas, tantas quantas exiget e*tremus justitia rigor.
BRUGENSIS in Matt, 26.
$ De Sermone Domini in Monte, lib. i.

SERMON XII.

NO BIN VENIAL.

167

very roundly reproves for granting that venial sins are properly against
the law,* telling them, that, upon that principle, they can never maintain the possibility of a perfect impletion of the law, because, as he saith,
they can never get off cleverly from that scripture, " He that offends in one
point is guilty of all," f (James ii. 10,)but, which is worse, he audaciously
wounds the purity and perfection of the divine law, to shelter his venialjnns.
Further, as that learned Baronius observes : $ were these venial, small sins
of Bellarmine only beside, and not against, the law, we ought not to call
them " sins," but " indifferent actions," and so account them lawful; for
that which is forbidden by no law is lawful. And further: if this doctrine were true, he that abstains from venial sins should do a work not of
precept, but of counsel only, and so of super-erogation; the Papists
teaching that every good work not commanded by God, is a work of
super-erogation. But how absurd would this be,to say, that by abstaining from a sin, a man doth a work of super-erogation.
I shall only add that censure passed upon Bellarmine by Dr. Featley,
who saith, that here Bellarmine, for saying some sins are not against but
only beside the law, may well be accounted to be beside himself. And as
for Coton, that proud Papist, who tells us "there is no proportion
between eternal death and an idle word," and therefore " an idle word is
not to be so severely punished:" I answer, that as the great and righteous Judge of sin and sinners is fitter to judge of the proportion between
the least sin and eternal punishment than any weak and guilty malefactor ; so the will of God, forbidding any sin under an eternal penalty, is a
sufficient reason of that penalty, and makes the punishment proportionable to the demerit of the sin. I shall only chastise the intolerable
insolence of this Popeling by asking him one question; and it is but this:
What proportion is there between eternal death, and the eating a morsel
of flesh in Lent, or a woman's spinning a yard of thread on a holy day ?
If you Papists forbid these under pain of damnation, (as you do,) and
that merely because the church appoints it so, ye blind hypocrites, may
not divine prohibition be allowed to make a proportion between a sin
and eternal punishment, as well as that which is human, yea, diabolical 1
In the latter of which expressions, I am not too severe, as long as we
hold 1 Tim. iv. 13 to be canonical.
The sum of all is but this: The smallness of sin alters not the nature
thereof. Its nature stands in this,that it is against the law. If it be
not prohibited, it is no sin; if it be, it is damnable, be it greater or
smaller. I conclude this whole first part of my discourse, its explicatory
part, with that holy and excellent advice of St. Austin, lib. ii. Contra
Donatwn: Non afferamue etatera doloeeu, fyc.: $ " Let us not bring
deceitful balances, to weigh in them what we will, and how we will,
according to our own pleasure, saying, ' This is heavy; this is light:'
but let us fetch a divine balance out of the holy scriptures, and in them
De Juftif. lib. iv. cap. 14.
t Fidendum ett Wit quid retpondeani apottoto Jacobo,
dicenti, Qoicunqne totam legem servverit, offendst autem in nno, facto eat omnium rena.
BELLARMINDS De Juttif. lib. iv. cap. 14.
BARONJ as De Peccat. venial, p. 98.
f Non afferanuu ttateras dolotat ii appendamv* quod volwnut et yuomoda volamut pro
arbitrio nottro ; dicentet, Hoc grave, hoc lew eft: ted afferamut divinam stateram de scripton* sanctit, et in Md appettdamtu peccata ; vel potiat a Domino apperua recognoscamut.
Contra Donat. lib. ii. cap. 6.

168

SERMON XII.

NO SIN VENIALr

let UB weigh our sins j or rather let us judge of them as they are there
weighed."
PART II.

CONFIRMATION.

II. I have said what I intended as to the explication of this great


truth,the denial of venial sin, both as to concession and negation: I
proceed now to the second branch of my discourse about this point; and
that is, the confirmation of it.
And my first, and more immediately scriptural, argument shall be
this:
ARGUMENT i. No fault is venial in if self that deserves eternal death :
But every sin deserves eternal death : Therefore no sin in itself is venial.
The first proposition, or major, is granted by the Papists, who tell us
that the nature of sin's veniality stands in its not deserving eternal death;
and therefore no sin is venial that deserves eternal death.
The minor, or second proposition, namely, that " every sin deserves
eternal death," I shall clearly prove by scriptures and reason,
1. By scriptures.And I shall name three. The first is that which I
named for my text: " The wages of sin is death." (Rom. vi. 23.) The
second is, " The soul that sinneth shall die." (Ezek. xviii. 4.) The third
is that of Deut. xxvii. 26 : '* Cursed be he that confirmed! not all the
words of this law to do them."
To these scriptures Bellarmine answers, but very miserably.
To that of Bom. vi. 23, " The wages of sin is death," Bellarmine
answers, that "when Paul saith, 'Thewages of sin is death/ it is only
meant of mortal sin, and thus is he to be understood: ' The wages of
mortal sin is death.' " But I answer, [that] with as good reason, in all
the places of scripture wherein we are dehorted from sin, he may cast
this shameful gloss upon them, and say, that we are in them dehorted
not from all sin, but only from mortal sin. As when the scripture
saith," Eschew evil," (1 Peter iii. 11,) Bellarmine may add this gloss, and
say, " We are not forbidden to shun all evil, but only mortal evil." And
so when Paul saith, "Abstain from all appearance of evil;" (1 Thess. v.
22 ;) that is, as Bellarmine expounds it, " Abstain from all appearance of
mortal evil." And, "Abhor that which is evil;" (Bom. xii. 9 ;) that is,
mortal evil. Tea, when we pray to be delivered from evil, (Matt. vi. 13,)
that, with Bellarmine's comment, is only mortal evil, not all sin.
But, further: I would ask any Papist only these two easy questions :
QUESTION i. What is the meaning of these words, " The wages of
sin is death?" (Bom. vi. 23.) The Papist will answer, "By these
words, the apostle means that sin deserves death." Let Benedict Justinian, the Jesuit, upon Bom. vi. 23, speak for all; who gives it thus:
" By the desert of sin eternal punishments are inflicted." *
QUEST, ii. I demand, What is the meaning of this word " mortal,"
when Bellarmine thus expounds this text: " The wages of mortal sin is
death?" All the Papists, with Bellarmine, readily answer, that the
meaning of " a mortal sin," is a sin that deserves death. Now, reader,
be pleased to add to the apostle's proposition, " The wages of sin is
death," that is, " Sin deserves death," Bellarmine's exposition: " * The
* Sempiterni crucittu* peccati merito reddvntur.BENEDICTUS JUSTINIAWCJS in Rom.
Vi. p. 19J-

SERMON XII.

NO SIM VENIAL.

169

wage of* mortal 'sin is death,'" that is, of a sin that deserve* death;
and Paul's proposition will be turned into a gross tautology, and be made
to speak thus: " Sin deserreth death that deserveth death;" a wretched
depravation of the sacred text, whereby they show that, rather than they
will renounce a gross error, they will make the divinely-inspired apostle
to speak gross nonsense. Besides, it is evident that in this sixth chapter
to the Romans the apostle dehorts the converted Romans from all sin;
particularly in verse 2: " Shall we continue in sin ? God forbid. How
shall we that are dead to sin live any longer therein ?" Now will any dare
so wretchedly to interpret Paul, as to say that the Christians are here
dehorted only from some sins, and not from all ? If any would offer so to
expound the apostle, I would instantly stop his mouth by two arguments
taken from the context, wherein the apostle dissuades from sin,
(1.) By a reason taken from being "baptized into the death of
Chriet" (Verse 3.)Now when we are so baptized, is not all sin washed
away and destroyed ? And,
(2.) The apostle useth another reason to dissuade from continuing in sin ; and that is, the consideration of their former yielding themselves to sin.Whence he argues, they ought now as much to serve
righteousness, as formerly they had served sin. (Verse 19.) Whence it
will follow, that as they had formerly served not only greater but smaller
sins, so now they ought to cast off the latter as well as the former, even
all sin whatsoever.
Now if Paul by these two arguments dehorts from all sin, why should
he not then do so by this next argument, namely, die issue of sin: " The
wages of sin is death ? "
As to that place of Ezek. xviii. 4, " The soul that sinneth, it shall
die," Bellarmine answers [that] the prophet only intends that threat
against mortal sins, grievous and heinous abominations, not against
smaller sins which he calls " venial." But he abuseth the scripture; fqr
the prophet, there setting down the standing rule of divine justice, that
none should die but for his own sins, makes no exception of lesser sins
from being within the compass of that commination; not saying,
" The soul that grievously sins," but, " The soul that sins, shall die."
Universe dictum est, " It is universally expressed," as Parens notes. But,
to put all out of doubt, that lesser as well as greater sins are threatened
to be punished with death by the prophet, it is plain from verse 31
of that chapter, where the prophet plainly declares his meaning to be of
sin in general, without any restriction: " Cast away from yon," saith he,
" all your transgressions; and make you a new heart: for why will ye
die?" All sins, therefore, which opposed "a new heart," are they
commanded to cast away, and are here clearly discovered to be deadly.
To that place of Dent, xxvii. 26, " Cursed be he that confirmeth not
all the words of this law to do them," Bellarmine still gives the old
answer. " By * the words of this law,'" saith he, " are not meant the
words of the whole law, as if God had threatened a curse against all
sins in general; but only of mortal sins, some grosser sins of murder,
incest, idolatry," &c. But this is a cursed gloss put upon a divine
curse; for the words here used, " the words of this law," are the same
with those of verse 8, where the very same expression, " the words of

170

SERMON XII.

JiO SIN VENIAL.

this law/1 intends " the words of the whole law;" and evident it is that
here all those sins are intended which are opposed to legal righteousness:
" Do this, and live:" but such are all sins in general. But the apostle,
whom I ever took for a hetter expositor of scripture than either Bdlarmine or the pope, leaves no place for dispute in this matter; who, in
Gal. iii. 10, citing this very place of Deuteronomy, denounceth the curse,
not against those that commit some gross sins against some part of the
law, but against those " that continue not in all things that are written
in the book of the law;" that is, those that commit any sin whatever.
Thus I have made good by scripture this proposition, namely, " Every
sin deserves eternal death."
2. I shall now proceed to prove it by two reasons, the first where of is
this:
REASON i. Every transgression, of the law deserves eternal death .
Every sin is a transgression of the law: Therefore every sin deserves
eternal death.
The second proposition, or minor, that " every sin is the transgression
of the law," is contained in the express words of scripture, where sin is
called " the transgression of the law ; '* (1 John iii. 4 ;) from which every
sin is a swerving, and thence hath its both nature and name also: and it
is granted by the learnedest among the Papists, that all sins, even venial,
are against the law; so Durand, Gerson, Vega, Azorius, Cajetan, with
others. And Augustine's old definition of sin, that it is dictum, factum,
concupitum contra leaem, that " sin is that which is either said, done, or
desired against the law," falls in with them, or rather they with it. And
therefore BeUarmine's distinction of some sins that are only preeter,
" beside," aud not contra, " against," the law, is grossly false; for if all
sins are forbidden by, all sins are contrary to, the law.
The major, or first proposition, that " every transgression of the law
deserves eternal death," is most certain. But I prove it thus:
Whatever deserves the curse of the law, deserves eternal death : But
every transgression of the law deserves the curse of the law: Therefore
every transgression of the law deserves eternal death.
The major, or first proposition, cannot be denied, unless we will hold
that the curse of the law only contains temporal evils; which is horridly
false: for if that were true, then Christ hath not delivered us from eternal
death by delivering us "from the curse of the law." (Gal. iii. 13.)
The minor, or second proposition, that "every transgression of the
law deserves the curse of the law," I prove from that clear and full
scripture: " Cursed is every one that continueth not in all things that are
written in the book of the law to do them." (Gal. iii. 10.) According to
the rigour of the law, the least breach thereof makes us cursed; and this
was the law's unsupportable burden,that when we were bound to do
" all things in the law," and were unable to do them, we were yet cursed
for not doing them.
REASON n. My second reason to prove that "every sin deserves
eternal death " is this :
That which deserves an infinite punishment deserves eternal death :
But every sin deserves an infinite punishment: Therefore every sin deserves
eternal death.

SERMON XII.

I
1
\

NO SIN VENIAL.

171

The major, or first proposition, is denied by none, there being no


infinity of punishment mentioned or imagined but in that called in scripture "eternal death."
The minor, or second proposition, that " every sin deserves an infinite
punishment," I thus prove:
If Christ laid down an infinite price to redeem us from every sin, then
every sin deserves an infinite punishment: But Christ laid down an
infinite price to redeem us from every sin: Therefore every sin deserves
an infinite punishment.
The consequence is evident, that " if Christ laid down an infinite price
for every sin, then every sin deserves an infinite punishment;" because
it had been an unjust exacting of punishment upon Christ, had there
been required of him the laying down of an infinite price for a finite
evil, that required only a finite punishment to be inflicted for it.
The minor, or second proposition, namely, that " Christ laid down an
infinite price to redeem us from every sin," is undeniable by those that
will neither deny scriptures nor catechisms. For that Christ redeemed
us by an infinite price, hath not only the consent, but it is the ground of
the comfort, of aU Christians: Infinite* persona facit infinitatem pretii:
"An infinite person made the price of infinite value." And that Christ
laid down this infinite price for all sins, is with the like consent and
comfort embraced by all that believe the scriptures aright, which abound
in texts that express it. " He shall redeem Israel from all his iniquities."
(Psalm cxxx. 8.) " The blood of Christ cleanseth from all sin." (1 John
i. 7.) " He gave himself, that he might redeem us from all iniquity."
(Titus ii. 14.) Hence it was a prayer of faith, "Take away all iniquity."
(Hosea xiv. 2.) And, " The Lord hath laid upon him the iniquity of as
all;" (Isai. liii. 6;) and, " The Lamb of God that taketh away the sin
of the world;" (John i. 29;) and, " He shall save his people from their
sins;" (Matt. i. 21;) from every sin, and every sin perfectly.
ARGUMENT n. My second argument to prove that no sin is venial, is
this :
Whatsoever is contrary to the loving of God with the whole heart, i
not venial, but mortiferoue: But every tin is contrary to the loving of God
with our whole heart: Therefore every tin it mortal, and to not venial.
The first proposition, or major, is undeniable; because he that loves
not God with his whole heart, sins against the express words of the command in Matt. xxii. 37. And the loving God "with all the heart" is
called " the great command," and is preferred before the love of our
neighbour by Christ, in verses 38, 39. Since therefore there are many
commands of love to our neighbour which cannot be violated but we
must needs sin mortally, as the Papists grant, it will evidently follow,
that a transgression of the command of loving God " with all the heart'*
must needs be a mortal sin.
The second proposition, or minor, that " every sin opposeth the loving
of God with all the heart," and that whoever sins, loves not God with aU
the heart, is as true as the former.
Bellarmine therefore dares not here answer by denying this truth
absolutely, but by a lame and lamentable distinction: he answers here,
that to love God " with all the heart" may be taken two ways:

172

SERMON XII.

NO SIN VENIAL.

1. Non pfeslattone.-^-To love God so entirely and perfectly as that


"nothing is preferred before " God's love. And this love of God, saith
Bellarmine, is both the meaning of the command, and such alone also
which venial sins do not oppose.
2. Non admission?.To love God so perfectly as that a man is so
wholly taken up with the love of God, that "no" sinful and vicious
thought at any time can " creep or steal into *' a person's heart. But,
saith Bellarmine, such a love of God as this is not commanded in this
life; and this love of God, he confesseth, is opposed by venial sins. For
answer to this impious distinction of Bellarmine : It is both most false
and frivolous.
1. As he tells us that it is not necessary to the love of God " with all
the soul," that all vicious thoughts be hindered from admission into a
man. For this is clearly opposed not only by St. Austin of old, but by
others, even Papists, of late. St. Austin tells us, that " to love God
with all the soul, is to confer all the life, thoughts, and understanding
upon him from whom we have them all; and to suffer no part of the
life to give way to be willing to enjoy any thing else ; but whatsoever else
comes into the mind to be loved, is to be carried thither." * Victor
expresseth it thus : " A man should burn with so hot a love to God, that
nothing should creep into any faculty of the soul that either diminisheth
love to God, or carries it anywhither else." f Anselm excellently thus,
on Matt, xxii: " In the understanding, no place is to be left for error;
in the will, nothing is to be willed contrary to God; in the whole
memory, nothing is to be remembered whereby we may the less think of
him." $ Aquinas thus also: " A man must so love God, if * with all the
heart/ as to subject himself to him and follow the rule of his commandments in all things; for whatsoever is contrary to his law, is contrary to
his love."
Alvarez expressly opposeth Bellarmine in these words : " To love God,
is to admit nothing into the heart contrary to God."|| Theophylact
most fully: " To love God ' with all the heart,' is to cleave to him with
all the parts and faculties of the soul; to give ourselves wholly to God ;
and to subject the nutritive, sensitive, and rational faculty to his love." ^f
Now according to these explications of the love of God, the least sine
(which Papists call " venial") are contrary to it; for in them there is
not a pleasing of God in all things, not a forsaking of all things contrary
* Diliges Deum e toto corde, el e Ma animd, el e totd meats; id est, Omnes cogitationes, omnem vitam, el omnem intellectwm in Illttm conferee, a quo hakes ea ipsa qua confers.
Quum autem ait toto corde, totd anima, tola mente, nultam vita nostra pattern reliquit, qua
vacare debet, et quasi locum dare, ut aUd re velilfruif ted quicquid aliud diligendum venerit
in animum, ittuc rapiatur quo totiu dilectionis impetus currit.AuGuSTiNUS De Doctr.
Christ, lib. i. cap. 22.
f Hominem tanto Dei amore flagrare debere commonsf rat, ut
nihil prorsus in ullam anima facultatem irrepere final, quod suam erga Deum dilectionem
diminuat, out alto transferal.VICTOR in Marc. mi.
t In intellects nullam reUnquas
errori locum ; in voluntate nihil veils illi contrarium, in memorid tud nihil reminiscent quo
minus de illo sentias.ANSELMUS in Matt. xxii.
Est de ratione charitatis, quod homo
tic dilignt Deum, ut velit se in omnibus ei subjicere, el regulam preeceplorum ejus in omnibus
eequi ; quicquid enim contrariatur praeceptis ejus, contrariatur chant ait.: Secunda
Secunda, qnaeet. xiiv. art. 12.
|| Dittgere Deum est nihil in corde divints dilectioni con
trarium admittere.ALVAREZ De Awe. Div. Oral. lib. vi. diep. li. sect. 4.
f ray
, eeni travruv vpofftxew,
lourovs \<- SiSavai 0, KOU facvmrT&v ^perTUci)*- KCU
- SKWOT/THCTJV ry 9tov,THEOPHYLACTUS in Matt. xxii.

SERMON XII.

NO SIN VENIAL.

173

to his 'will; yea, in these venial sins, there is an admission of a contrary


and unlawful love of the creature into the heart, and not a total eubjecting thereof to God.
2. But, secondly, in every venial sin, there is the preferring of something before God, and therefore a manifest transgressing of the law of
loving God. As to a formal and explicit preferring the creature before
God, so as to account the creature a more excellent good than God is,
this all those do not that live in the grossest and most mortal wickednesses, as the Papists acknowledge; for men may live even in the heinous sin of persecution, and yet think thereby they serve and set up
God. But as to a virtual and interpretative preferring the creature before
God, this men do in the least sin; they carrying themselves so, as if the
creature were to be preferred before God ; they fearing not, for the love
of the creature, to offend God, and, injuriously to his justice, to break
his commandments. And how may a man be said to show by his carriage more respect to the creature than to God, if not by breaking the
commands of God, and contemning his will, for the creature ? To shun
the dint of this answer, the Papists are forced to this wretched shift;
which is to answer, that he who sins venially, prefers not the creature
before God, because he knows that venial sins will not dissolve that knot
of love and friendship between God and him. But what a pitiful excuse
is this for venial sin! since, as Baronius well observes, (De Pee. ven.
p. 106,) they who commit venial sins, thinking these sins will not dissolve the favour of God, either think such sins are so light and slight
that they deserve not the dissolution of God's favour; or they think,
though they do deserve that dissolution, yet that God will deal so graciously with them, as that for such sins he will not exclude them from his
favour. If they think that they do not deserve the dissolution of God's
favour, they grossly err, yea, grievously sin against God, by judging their
sins to be light and little, and by a bold fixing of limits to God's justice;
as if God could not justly punish their sins with that penalty which he
tells us they deserve. But if they think that their sins do deserve the
dissolving of God's favour, and that it is merely from the grace of God
that they who commit them are not excluded from it, then it follows
that they, for the love of the creature offending God by these sins, prefer
the creature before God and his favour : for whosoever for any creature
dares do that which may justly exclude him from God's favour, doth prefer the creature before the favour of God. Nor doth their knowledge
that these sins do not exclude them from the favour of God, when yet
they will commit them, extenuate or excuse their contempt of God's
favour, of which they are guilty; but, contrarily, it aggravate that contempt; since though they know it is by God's grace and favour that
their smaller sins do not exclude them from his love and mercy, yet they
abuse the clemency and goodness of God to a licentiousness in sin, which
is almost the highest contempt of divine favour imaginable.
ARGUMENT HI. My third argument, to prove that no sin is venial, or
deserving to be pardoned, shall be drawn from the nature of pardon.
Whence I thus argue :
An opinion that overthrow the nature of God1 pardoning of tin is
impious and erroneous: But this opinion, that tome sin are venial, and

174

SERMON XII.

NO SIN VENIAL.

deserve to be pardoned, doth thus overthrow the nature of God's pardoning of sin : Therefore this opinion, is impious and erroneous.
The major, or first proposition, is evident.
The minor, or second proposition, I prove thus:If pardoning of sin
designs an act of free grace and favour in pardoning, which God, according to strict justice, might not have done; and if the doctrine of sin's
veniality and deserving to be pardoned makes pardoning an act of justice, so that God cannot but in justice do it; then the opinion of sin's
veniality overthrows the doctrine of divine pardon: But the pardoning
of sin designs an act of free grace and favour, which God might not have
done unless he had pleased; and the doctrine of sin's veniality makes
the pardoning of sin an act of justice which God cannot but do: Therefore the Popish doctrine of venial sin overthrows the doctrine of divine
pardon.
The major, or first proposition, is evident, and will be granted by all.
The minor, or second, I prove thus, in both its parts :
As to its first part: it is most manifest that pardon designs an act of
free grace and favour. It is needless to multiply scriptures (which to do
were most easy) in so clear a point: " Forgiveness of sin according to
his grace." (Bph. i. 7.) "According to the multitude of thy tender
mercies, blot out my transgressions." (Psalm li. 1.) "I obtained mercy," *
saith pardoned Paul. (1 Tim. i. 13.)
For the second part of the minor, that " the doctrine of the Papists
about the veniality of sin makes the pardoning of sin an act of justice,
which God cannot but do if he will do justly," is no slander cast upon
the Papists in this point: I pray, let them be judged in this case by their
own confessions. The council of Meutz profeaseth, as we heard, that
they cannot understand how God should be just, if he punish any for
venial sins with eternal punishment.f Sonnius (the Papist, I mean)
tells us, that venial sin is venid dignum," Venial sin is worthy of pardon." And BeUarmine, that "they hold with a general consent, that
venial sins make not a man guilty of eternal death;" and he asserts,
with intolerable blasphemy, that " God should be unjust, if he punished
venial sins eternally; justice requiring a. forbearance to punish that
offence which deserves not punishment." J From all which it follows,
that divine pardon is so far from being an act of free grace, in the
account of a Papist, that when he recites his Pater-noster, if his devotions agree with his doctrines, he may rather say, " Lord, pay us," than,
"Forgive us our debts."
ARGUMENT iv. My fourth argument shall be taken from Christ's
rejecting of this phansaical depravation of the law of God,that some
commands of the law, and some sins against those commands, are so small
and slight, that God will not require a perfect fulfilling of the law as to
lesser and smaller commands, nor the necessary avoiding of such sins as
ar'e against those smaller commands.The words of Christ are these:
" Till heaven and earth pass, one jot or one tittle shall in no wise pass
from the law, till all be fulfilled." (Matt. v. 18.) The Lord Christ by
* Misericordid donoius sum.BEZA. "I have been endowed with mercy."EDIT.
f BINIUS, torn. ix. cap. 46.
J Injustwm est pnnire peccata venialia ptend aternd.
-De Amit*. Grot. lib. i. cap. 14.

SERMON XII. NO SIM VENIAL.

175

these words, wherein he shows it is impossible that any thing in the law,
though accounted never so small, should pass from it, but all must be
fulfilled with a perfect satisfaction, opposeth the Pharisees; whotakirg
it for granted, that there was necessarily required to righteousness and
life a perfect fulfilling of the law; and yet finding that it was impossible
to keep the minutisama legi* [" the least commands of the law "] ; as, to
abstain from all sinful inward motions in the mind and heart, from
" every idle word," &c.; to have such a perfect conformity to the law,
that there should be no lusting contrary to itcoined this distinction,
that some of the commands of the law were small, and some great; and
though none could in those little commands against sinful motions of the
heart perfectly satisfy the law, yet if he kept the great commandments
of the law concerning outward acts and works of the law, he should
be just before God; since those commands of little things were but little
commands, and therefore would not condemn a man for transgressing of
them, provided that he performed the external works commanded in
those great commands. Now " Christ vehemently denies that there are
any commands of the law so small and minute as that God would not
much regard them; or of which, in the stablishing [of] the righteousness of the law before God, a man should give no account for the breaking of them, but God would account him righteous, whether he observed
them or no. And therefore, to show the necessity of fulfilling the law in
the most perfect and exact manner, Christ assures, [that] there should
not pass from the law ' one jot or tittle' thereof that should not be fulfilled."* Not a "jot," the least letter, not a "tittle," the least point,
b.ut was so highly accounted of by God, that before they should pass
away without being fulfilled, " heaven and earth should pass away." So
that there was required to the fulfilling of the law, that all things in it,
even to the least apex or " tittle," should be fulfilled. To which doctrine
of Christ agrees that of Moses and Paul, (Deut. xxvii. 26; Gal. iii. 10,)
who denounced a curse not only against those who continued not in the
great things, but in " all things, written in the law;" and of James, who
saith, " Whosoever shall keep the whole law, and yet offend in one point,
he is guilty of all." (James ii. 10.) And this "one" is here to be taken
for any one: as, Luke xv. 4 : " If he have % hundred sheep, and lose
one," that is, any one: so, Matt. x. 42: "Whosoever shall give a cup
of cold water to one," that is, to any one, " of the least" believers, &c.
So that unum, " one," is equivalent to quodlibet; ae here, " One jot or
tittle of the law," that is, " Any one jot or tittle of the law, shall not
pass away," but must "be fulfilled."
ARGUMENT v. My fifth argument is taken from that macula, or
"etain," or "filth" that every tin, even the least and lightest, leave
behind it.This stain, left behind the commission of every sin, is by
several considered several ways: either as an habitual aversion from God;
Chritttu fortiftim* negat etse quaedam mandate in lege ita minute, qva Deut no mul
turn cwat; quorum etiam, quammt no impleantur, nan fit habenda ratio in ftatuendd
justitid legit coram Deo. Ut Hague ptrfeetitfimam legit impletionem neceuariam etie Chrittut ortendat, ne unum guidem liter apicem coder* pronuntiat, quod non fit necette impleri.
CHEMNITII Harm. cap. li. p. 337 (mihi).' Oujut prastantitrima commentoria m fane
locum opto ut intpiciant lectoret etperlegant. " Whose most excellent comment upon thi
passage I wish my readers to peruse and read through."EDIT.

176

SERMON XII.

NO SIN VENIAL.

or as an habitual disconformity to the lav of God; or as the impairing


of inherent grace, (the beauty of the soul,) and the weakening of its
acts; or as a greater habitude and inclination to sin. In regard of some
or all of these left upon the soul after the commission of any sin, it is
said, that sin defiles and pollutes; (Matt. xv. 11, 18; Rev. xxii. 11;) and
that every sin is a "spot," (Eph. v. 27,) and "filthiness." (2 Cor. vii. 1;
James i. 21; Ezek. xxiv. 13; xxxvi. 25.) And when a man repents of
sin, and hath sin pardoned to him, he is said to be "washed" and
"cleansed." (1 Cor. vi. 11; 2 Cor. vii. 1; Ezek. xxxvi. 25, 33.) And
because we are said to be " cleansed from all sin," (1 John i. 7,) therefore all sins, even such as Papists call " venial," leave a spot and stain
upon the sinner, even as Vasquez, the Jesuit, confesseth.* Npw since there
is this stain and [which] defilement befalls us after every sin, there follows
an exclusion for all sin from the kingdom of heaven, into which no
unclean thing shall enter ; (Rev. xxi. 27;) and that exclusion, Bellarmine
tells us, is proper to mortal sins: f and indeed that which excludes from
heaven, must needs deserve eternal death, and so be mortal. And that
this exclusion is not to all, perpetual, it is not from the nature of sin,
nor from the cleansing virtue of any purgatory-fire ; but merely of God
in Christ pardoning and purifying.
ARGUMENT vi. My sixth argument is taken from the power of God
justly to forbid the least sin under the pain of an eternal penalty.Now
if God can justly prohibit the least sins under an eternal penalty, then
may he justly punish those sins prohibited with that eternal penalty.
And that God may prohibit the least sin under an eternal penalty, is evident, not only because the will of God forbidding any sin under an eternal penalty is a sufficient reason of that penalty, and makes the punishment proportionable to the demerit of the sin; but because God hath
actually prohibited, under pain of eternal punishment, things in themselves lawful and indifferent; (as abstinence from several kinds of meats,
blood, &c.;) and, therefore, surely he may forbid all sin under that
penalty. Yea, God, in the covenant of works made with Adam, actually
prohibited all sin under the penalty of eternal death; which is evident,
because if God promised eternal life to Adam upon condition of perfect
obedience, certainly the commission of the least sin would have made
Adam liable to eternal death: for, He that performs not the condition
prescribed in the covenant cannot obtain the reward; but, contrarily,
deserves the punishment appointed against those who violate the covenant : But if Adam had committed the least sin, he had not performed
the condition prescribed in the covenant, which was perfect obedience :
Therefore he had deserved the penalty appointed against the violatere of
the covenant. And if the covenant of works bound not Adam to avoid
every sin for the escaping of eternal death, then it bound him (as the
covenant of grace binds us) to repent of sin for the escaping of eternal
death; there being no remission of any sin, or avoiding of eternal punish Negari no potest hominem veri manere polluium e* peccato veniali quod semel cammisitf donee ab eo justificetur: nam gui a peccato veniali justificatur, veri dititur ab eo
emundari.VASQUEZ in rimam Secundte, disp. cxnix. cap. 4. " It cannot be denied
that a man remains truly polluted with a venial sin which he hae once committed, until he is
justified from it: for he who is justified from a venial ein, is truly said to be cleansed from
it."EDIT.
f De Amis. Grot. lib. i. cap. 6.

SERMON XII.

NO 8IN VENIAL.

177

ment for it, without repentance. Bat under the covenant of works there
wag no obligation to repentance for sin. For if there had been any obligation to repentance for sin, there meet have been a promise of pardon
upon repentance; but that is false, because the promise of pardon
belongs only to the covenant of grace, pardon being only bestowed
through Christ.
ARGUMENT vti. Seventhly. I argue from the typical remission of situ
in the Old Testament.For they were then commanded to offer sacrifices, not only for greater and more enormous offences, bat for their
lesser sins ; (as those of infirmity and ignorance, which the Papists call
and account "venial;") as is evident from Lev. iv. 2, 13, 22, &c.; and
v. 17. Now those sacrifices respected that only sacrifice of Christ by
which all our sins are expiated, as Christ was made a curse for us that he
might deliver us from the curse. (Gal. iii. 13.) And from this, saith
the learned Walseus, invicte demonstrator,* "it is invincibly demonstrated," that every sin of itself is mortal.
ARGUMENT vm. Eighthly. I argue from the infinity of evil that is
in every sin, to its desert of an infinite punishment.That every sin is
an infinite evil, is most certain. I mean not, that it is infinite intensive,
" as to itself or bulk," as I may say; for as the sinner is but finite, so
sin is a privation but of a finite rectitude; and if every sin were infinite
in its intensiveness, all sins would be equal. But yet two ways sin is
infinite:1. Objective, because committed against an Infinite Majesty.
2. Extensive, and in respect of its duration, because its stain and defilement last for ever, in regard of the sinner, who cannot of himself repent.
In like manner there is an infinite punishment due to sin. I mean not,
a punishment infinite intensive ; for a finite creature cannot be capable
of an infinite torture; but yet an infinite punishment is due to sin two
ways, as sin was said to be two ways infinite:1. A punishment is due to
sin, infinite objective, by the sinner's being deprived of that Infinite Good
against whom he hath here offended, and whom he hath here neglected and
despised. 2. A punishment infinite extensive, in respect of its duration for
ever; because the stain contracted from sin committed in this life endures
for ever: and therefore the wicked, who continue for ever/ewK,' filthy "
and " unclean," continue for ever Dei consortio indigni, " unworthy of
ever having communion with God." Qui nunguam desinit esse mains,
nunquam desinit esse miser: " He that never ceaseth to be evil, never
ceaseth to be miserable." The most venial fault, therefore, being an
infinite fault, deserves an infinite punishment. That it is an infinite
fault, it is plain, because it is against the infinite majesty of the Lawgiver, and because its stain of itself, and without the mercy of God,
endures for ever.
ARGUMENT ix. Ninthly. That all sins, even such as Papists call
" venial sins," deserve an eternal punishment, is evident, because the least
sins of reprobates, " idle words," shall be punished with eternal punishment.That those least sins shall be punished eternally, is plain from
Matt. zii. 36, 37: " Every idle word that men shall speak, they shall
give account thereof in the day of judgment. For by thy words thon
shalt be justified, and by thy words thou shalt be condemned." This
Synoptit pwrioris Tkeolagia, de Pec. act. p. (mihi) 176.

178

SERMON XII.

NO SIN VENIAL.

condemnation here mentioned by Christ plainly imports an eternal


punishment; for in the day of judgment there will be no condemnation to
a temporal punishment. And that therefore the least sins deserve eternal
punishment is evident; because, otherwise, the punishment which shall
be inflicted for these sins would not be just and proportionable to their
demerit.
Nor can the Papists shun the force of this argument, by saying, that
it is merely by accident that venial sins are punished with eternal death ;
not in regard of themselves, but because of the condition of the subject
of these venial sins; which sins by accident in reprobates cannot be
repented of, because they are joined with mortal sins that exclude grace
necessary to repentance. This pitiful shift, I say, will not at all help
the Papists; for these smaller sins, which they call "venial," are, of and
by themselves, the cause of condemnation to an eternal punishment, as
is evident from this place, Matt. xii. 36, 37; where Christ proves that
an account shall be given of " every idle word," because by our " words
we shall be condemned;" by which expression he manifestly shows,
that those " idle words " of which he spake, though Papists count them
venial, are yet of themselves a sufficient cause of condemnation to eternal punishment. And besides, if it be unjust, as Bellarmine blasphemously speaks, to punish venial sins with eternal death, because they
deserve it not; and if a venial sin by its conjunction with a mortal sin
in a reprobate is not made greater or deserving of a greater punishment,
but retains the same nature that it had before ; it will then unavoidably
follow, if of itself and in its own nature it deserves not eternal punishment, that as it is in a reprobate joined with a mortal sin, it cannot
deserve eternal punishment, and, by consequence, it is not punished with
an eternal punishment; for if it were, God should punish sins beyond
their desert.
Nor can the Papists come off, as Baronms well observes, by saying,
" Though a venial sin by a conjunction with mortal sin is not made more
grievous and heinous, yet it is more durable by that conjunction, as having thereby an eternal duration of that stain which follows it; because
without repentance, which by a mortal sin is hindered, there is no taking
away of that stain." This subterfuge, I say, is very insufficient; for the
faults in reprobates, which Papists call " venial," either in themselves do
or do not deserve eternal death: if they do not deserve eternal death,
then they are punished beyond their desert, which is blasphemy to say ;
if they do deserve eternal death, then that desert of eternal death is
founded in the heinousness of the faults themselves; and eternal death
is inflicted, not alone for the duration of the stain of those sins, but for
the demerit of the offences themselves; to which the scripture expressly
agrees, which testifies, that eternal punishment in the day of judgment
shall be inflicted for those " things done in the body." (2 Cor. v. 10 ;
so, Matt. xxv. 42, 43.)
And hence it was that Scotus, Biel, Vega, and Medina,because they
saw that if venial sins were punished eternally, they should be so
punished because of what they were in themselves, and in their own
nature, and by the demerit of the offence,labour to put off all, by asserting that the punishment wherewith the damned in hell are punished for

8ERMON XII.

NO SIN VENIAL.

179

venial sine is not eternal, but temporal, and that it shall at length have
an end, though their punishment inflicted on them for mortal sins shall
last for ever.* But others of their own fraternity condemn this justly
for an absurd opinion, particularly their great Vasquez, the Jesuit, thus
confuting it: "If," saith he, "the opinion of Scotus be true," namely,
that the venial sins of reprobates shall not be punished in hell eternally,
" it will follow, that we may pray for those in hell, that they may be
freed from the punishment due to their venial sins ; if that punishment,
after they have suffered long enough, be by God to be taken ofiV'f
ARGUMENT x. Lastly. I argue/rom the ridiculous absurdity of the doctrine
of veniality of sin, to the erroneousness of it.The way, say the Papists,
how sins venial come to be expiated and removed is either in this life, or
in the next: in this life, by " sprinkling with holy water, confession to a
priest, beating the breast, whipping, saying the Lord's Prayer, crossing,
eating no flesh, giving to the church," &c.; in the next life, venial sins
are only expiated by the most torturing flames of purgatory, greater
than any tortures here in this life,yea, as tormenting as hell-fire, setting
aside its duration, as the Papists say,and oft to be endured many hundreds of years. I demand then, If in this life a venial sin may be
expiated with a toy, as sprinkling with holy water, and crossing, or the
doing that which oft is, and always should be, done with cheerfulness, as
giving alms, and yet in the next world it requires so many years of torturing flames to expiate it, what is the reason of this difference of the
rays of expiating venial sin, that here it may be done Vith a sport, and
there it requires such long and inexpressible tortures in fire a thousand
times hotter than any here in this world, and as grievous as the torments
of hell ? To this question the Papists answer : " The sinner is in the
fault, who did not by so light and easy a way expiate his sin while here
he lived. Here he neglected his duty; and therefore there he smarts for
it."
" But then I demand again, Was that neglect of doing his duty in
this world a mortal sin, or was it a venial sin ? If a mortal or damn\
able sin, it should have carried the offender to hell; if a venial sin, the
difficulty again returns, Why may it not be expiated as easily as other
\ venial sins are ? "
'
Having npw produced what I judged sufficient for confirmation of this
1
truth against the veniality of sin, I could add many allegations out of the
fathers, which abundantly testify their consent with Protestants, in this
point. As out of Jerome, who hath these words in Gal. v.: " It matters npt whether a man be excluded from blessedness by one sin, or by
more ; since all alike exclude." || Out of Nazianzen : " Every sin is the
death of the soul." *J]" Out of Augustine especially, beside what I have
SCOTUS in Quart. Sentent. distinct, xxi. qnseat. 1.
t Sivera tit tententia Soott,
tequitur potee not mare pro iisqui tunt in inferno, ui citiut toivantur a pcend debitd pro
hit peccatit , tiquidem iUa tandem, postquam tatitpattum tit, a Deo dimittenda eft.VASQUBZ in Primam Secundte, disp. cxH. cap. 2.
t Confiteor, tundo, contpergor, conteror, oro,
Signer, edo, dono: per heec veniaUa pono.
$ At ego rurtut quaro, Ittudpeccatum titne mortale, an veniale ? Si mortale, in putyato
Hum non venitf ti veniale, cur non eodemjure centetur quo reUqua venialia fSAPEBL De
verd Peccat. Remittione, p. (mihi) 609.
|| Non refert an uno quit excludatur peccato
a beatitudine, an a plurious cum omnia similiter ercludant.HIERONYMUS m GaL v.
IT Tlfura &<WOTOJ ftrn .NAZIANZKNUS in Orat.funeb. in Mortem Pairi*,

!80

SERMON XII.

NO SIN VENIAL.

formerly mentioned in this discourse who (Epist. cviii.) saith, " Out
little sins, if gathered together against us> will press us down as much
as one great sin. What difference is there between a shipwreck caused
by one great wave, and by the water that sinks the ship which comes
into it by little and little?"* The same father (In Johan. tract, xii.)
speaks thus : "Little sins, neglected, destroy as well as great ones."f
PART III.

GENERAL

APPLICATION.

But, to avoid needless prolixity, I shall but very briefly dispatch this
whole discourse, with but naming the heads of those many inferences
from it, which have taken me up much time elsewhere: and these
inferences might be,
1. Speculative and controversial.
2. Practical.
1. For controversial inferences :
First. If every sin, even venial, be damnable, (as breaking the law, as
hath been proved,) and none can live without them, (as Papists confess,)
it is clear then, that now none can in this life perfectly keep the law.
Secondly. If no sins be venial, but all mortiferous and damnable, and
make us guilty of eternal death, then down falls meritum ex condigno,
"merit by the worthiness of any works"For to be guilty of death, and
to deserve eternal life, cannot stand together.
Thirdly. Purgatory is but a fable, if no sins be venial.Why should
that fire burn, if it be not purgative ? Or rather, how can it burn, if it
have no fuel ?
2. The practical inferences, which are many, I shall but name.
First. If every sin be damnable and mortiferous, then sin is of fl very
heinous nature.There is more malignity in an idle word, and injustice
against God in a vain thought, than that all the world can expiate; more
weight in it than all the strength of angels are able to bear.
Secondly. If the least sins are mortiferous, what then are the greatest?
If a grain presseth to hell, if an atom can weigh down like a mountain, what then can a mountain do ? If whispering sins speak so loud,
what then do crying ones,bloody oaths, adultery, murder, oppression ?
Thirdly. If every single sin be damnable, what then are all our sins,
millions of sins, sins of all our ages, conditions, places that ever we lived
in, relations?If all were, as St. Austin speaks, contra nos collecta,
" gathered into one heap against us," what a heaven-reaching mountain
would they make ?
Fourthly. If every sin be damnable and mortiferous, God is to be justified in the greatest temporal severities which he inflicts upon us.As God
never punisheth so severely here but he can punish more, so he never here
punisheth so severely but we deserve more and greater severities. Pains,
flames, sword, pestilences, those tonsurce insolescentis generis humani,
" those mowings down of so many millions," are all short of damnation,
deserved by sin, God is to be justified in sending such judgments as the
Fire of London, and the Tempest lately in Utrecht.
Peccata parva, si contra npt collecta fuerini, ita nos oppriment sicvt unum aliyuod
grande peccatum. Quid interest ad naufragium, utrum uno grandi fiuctv navit obmatwr,
o paulaiim subrepen <upta navem toner^M*?AUGOSTINI Epist. mw.
t
peccata, si negligantur, occidunt.In Johan. tract, xii.

,
\
,
'

NO BIN VKNIAL.

181

Fifthly. They who instigate others to m, are damnable and mortiferous


enemies to eouls.'They draw to an eternal punishment. Soul-murder is
the greatest; and soul-murderers most resemble the devil in carriage, and
shall in condemnation. How deeply dyed are those sins and sinners that
are dipped in the blood of souls!
Sixthly. It is no cowardice to fear sin.Of all fear, that of sin is most
justifiable. It is not magnanimity, but madness, not valour, but foolhardiness, to be bold to sin. Surely, the boldness of sinners, since sin
deserves eternal death, is not from want of danger, bat discerning.
Seventhly. How excusable are ministers and all Christian monitors,
thai warn against sin !They bid you take heed of damnation; to warn
against which with the greatest, is the mercifulleat, severity.
Eighthly. What a madness is it to be merry in sin ! to make a mock
of it!What is this but to sport with poison, and to recreate ourselves
with damnation ? If here men are counted to play before us when they
are sinning, it will be bitterness in the end. There is no folly so great
as to be pleased with the sport that fools make us, nor are any fools like
those that dance to damnation.
Ninthly. Unconceivably great is the patience of God toward sinners,
especially great ones.GFod's patience discovers itself eminently, in that
he spares damnable sins, though he sees them, hates them infinitely
more than we can do, is able to punish them every moment, is infinitely
the sinners' superior; yea, seeks to prevent their punishment by warning, entreaties, threats, counsels; yea, puts forth daily acts of mercy and
bounty toward those who sin damnably; yea, he waits, and is longsuffering, oft scores and hundreds of years, though this waiting shows
(not that he will always spare, but) that we should now repent.
Tenthly. It is our interest to be holy betimes.It is good that as much
as may be of that which is so damnable should be prevented. Shouldest
thou be converted in old age, it will be thy extreme sorrow that it was
so late, though thy happiness [that] it was at all. Early repentance
makes an easy death-bed, and makes joyful the last stage of our journey
unto eternal joys.
Eleventhly. No smallness of sin should occasion boldness to commit it.
(1.) Parvitas materue aggravat.In some cases the smallness of the
inducement to sin, " the slightness of the matter of thy sin, aggravates
the offence." To deny a friend a cup of water, is a greater unkindness
than to deny him a thousand pounds : what, wilt thou stand with God
for a trifle, and damn thy soul for a toy? Wilt thou prefer a penny
before God and glory ?
(2.) Parva diffiriKbs caventur." Small sins are more difficultly
shunned." A small bone of a fish easily gets into the throat, and it is
hard to avoid it. And,
(3.) Parva viam muniunt ad major a." Small sins dispose to greater:"
the wimble makes way for the auger.
(4.) Minuta et multa sunt ut unum grande." Sins many, though
small, are as one great one :" a heap of sands presseth to death, as well
as a sow of lead. A ship may *ink by water coming in at a leak, d*op
by drop, as well as when overwhelmed with a great wave, as Austin
speaks.

182
SERMON xii. NO SIN VENIAL.
Twelfthly. I note the great reason why Christ should be dear to *.~
Thou canst not be without him, no, not for thy little, thy least sins,
and those of daily incursion. 0 that this doctrine might make you
and me prize Christ more, as long as we live ! Because the best cannot
live without small sins, neither can they live without a great Saviour.
None of us can live without these smaller sins, as the very Papists grant;
but 0 that we may take a wiser course to get pardon of them than they
do, by our looking upon God's pity through Christ's blood as our only
purgatory! The Pharisees of old saw that we could not live without
breaking the law in smaller things, as we have shown before; but let us
more study than they did God's design in giving a law which fallen man
is not able to keep. The apostle tells us God's design herein: He aimed
at Christ, (Rom. x. 4,) who was intended by God as his end in giving
such a law which fallen man could not keep; namely, that sinners
might seek after his righteousness, by seeing their own inability to
keep it. How much do we want Christ at every turn, for our smallest
inadvertencies, impertinent, wandering thoughts, in the adjacent defects
and defilements of our holy things! Lord, I want thy blood as often as
I fetch my breath!
Lastly. I infer the happiness of believers under the covenant of grace.
Ex riff ore legis [" According to the rigour of the law "] the least sins
damn, and none of us but every day and in every duty commit them.
But here is the comfort,we are delivered through Christ from that
damnation which we deserve for all those unavoidable defects and evils
that attend the best in their best observing [of] the law of God; we being
loosed under the covenant of grace from that rigid exaction of the law
which suffers no sin to go without eternal punishment, and delivered by
Christ from the necessity of a perfect and exact fulfilling [of] the law of
God under pain of damnation. It is true, the law still commands even
believers' perfect obedience; and it is a sin in believers under the
covenant of grace, that they do not obey the law of God to the utmost
perfection thereof. But here is our happiness, that Christ hath obtained
that the imperfection of our obedience shall not damn us ; but that our
imperfect obedience to the law shall through him be accepted. If indeed there were only the law and no Christ, no obedience but that which
is absolutely perfect could be entertained by God; but now, though by
the law perfect obedience be required, yet by grace imperfect (if sincere)
obedience is accepted. For under the covenant of grace, strictly and
precisely, under pain of damnation, we are only obliged to that measure
of obedience which is possible by the help of grace ; and hence it is that
Christ's yoke is called "easy;" (Matt. xi. 30;) which cannot be understood of the law in its rigour, but as mitigated by the covenant of grace:
that yoke would not be easy, but intolerable, if it propounded no hope
of salvation but under that impossible condition of perfect obedience to
the law. And " His commands are not grievous ;" (1 John v. 3 ;) but
so they would be, if their exactions were rigorous in requiring perfect
obedience, under pain of damnation, of us that cannot perform it. But
for ever blessed be God, that though our best obedience be imperfect,
yet the perfect obedience of Christ imputed to us supplies the defect
of ours; yea, that our imperfect obedience doth not only not damn

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

183

us, (though the imperfection thereof deserves damnation according to


the rigour of the law,) hat that it is ordained to be the way to
our salvation: I mean, not its imperfection, but it, notwithstanding its
imperfection.
Reader, if thou art a believer, till thy love to Jesus Christ prompts thee
to a more suitable ejaculation, accept of this for a conclusion of this whole
discourse:
" A saving eternity, Father of mercy, will be short enough to praise
thee for Him who hath delivered us from those many millions of sins,
the least whereof deserve a damning eternity. Dear Lord Jesus, who
hast saved us from the least sin that ever we had or did, help us to serve
thee with the greatest love that our souls can either admit or express.
And as, through grace, the guilt of the least sin shall not lie upon us, so
neither let the love of the least sin lodge within us. Thou who hast
made our justification perfect, daily perfect what our sanctification wants.
And never, Lord, let us put limits to our thankful returns for those satisfying sufferings of thine, that knew no bounds, no measure."

SERMON XIII.

(XI.)

BY THE EEV. EDWARD VEAL, B.D.


OP CHRIST CHURCH, OXFORD ; AFTERWARDS SENIOR FELLOW OF TRINITY COLLXOK,
DUBLIN.
THE GOOD WORKS OF BELIEVERS ARE NOT MERITORIOUS OF ETERNAL SALVATION.

WHETHER THE GOOD WORKS OF RELIEVERS RE MERITORIOUS OF


ETERNAL SALVATION.
NJSGATUM ST.*

\
'1

. mercy : for thou renderett to every man


Also unto thee, Lord, belongetn
\
according to his work.Psalm Ixii. 12.

THERE is scarcely any sin more natural to us than pride, and no


pride worse than spiritual pride. It was the condemnation of the devil.
And spiritual pride shows itself most of all in those high and overweening thoughts [that] we are apt to have of our own worth and excellency.
Though when we have done evil we are filled with guilt, yet, if we but
think [that] we have done well, we are tickled with conceit: one while
we are conscious [that] we have offended Ood, another while we are
ready to believe [that] we have obliged him. We can scarcely be
enlarged in a duty, pray with any life or warmth, hear with attention
and affection, but we are ready to take our Lord's words out of his
mouth, and greet ourselves with a "Well done, good and faithful
servant." (Matt. xxv. 23.) And that too not only as if the work were
wholly our own, but as if we had deserved something by it.
* " The proposition is denied."EDIT.

184

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

We commonly contend with the Papists about the antiquity of our religion ; they bear us in hand that theirs is the more ancient. For my
part, I readily grant it in this sense,that Popery, as to several of the
chief points of it, is plainly the religion of corrupt nature; and nature
hath the start of grace in the best of us. Men are generally born with a
pope in their bellies ; and they can never be eased of him, till some powerful conviction of the insufficiency of their own righteousness, and the
impqssibility of meriting salvation by it, like strong physic, make them
disgorge themselves, and bring him up. And if the doctrine of merits
be in the Papists only their faith, yet it is in carnal Protestants their
nature, and in saints themselves may sometimes be their temptation.*
And therefore, Christians, though my present business lie mainly with
them of the Romish religion, yet do not you look upon yourselves as
altogether unconcerned ; but remember, that the same arguments which
conclude directly against the pope without yon, may at the same time be
levelled against the pope within you. And the truth of it is, that
acquaintance with yourselves and the constitution of your own souls is
the best way to establish you against the most dangerous errors of
Popery; and the better you can deal with that little young Antichrist in
your hearts, the better you will be able to defend yourselves against that
great old one at Borne. And that I may help you so to do, as God shall
enable me, I have chosen this text; which I the rather fix upon, because
I find-it in the head of a whole squadron of scriptures, pressed by
Bellarmine into the pope's service. His Holiness's commission, you
know, can compel any scripture to maintain the Catholic cause, though
against its own consent. I shall endeavour, in the progress of my diecourse, to rescue both this and others from the injury of an involuntary
warfare, in which they are forced to fight against that truth which God
commissioned them to defend.
If we look into the body of this psalm, we shall find the royal penman
of it once and again declaring and professing his faith and confidence m
God, and him only, (Psalm Ixii. 1, 2, 57,) in despite of all his enemies'
opposition against him; over whose power he doth triumphantly insult,
(verse 3,) as well as tax their malice; (verse 4;) and persuades others
to the like fixing [of] their faith on God ; (verse 8 ;) labouring to take
them off from their false and ill-grounded confidences, whether in persons or things, either .as wicked or vain j (verses 9, 10;) and then lay
down the reasons and grounds of the boldness of his faith,God's
power, (verse 11,) and his mercy: (verse 12:) one showing his sufficiency and ability to overtop all those enemies, and effectually to save;
the other, his readiness so to do for all that do thus trust in him, and
wait for him. The latter of these, God's mercy, he sets forth by a most
eminent instance of it,that most glorious retribution he makes to those
that do believe and obey him: "Also unto thee, Lord, belongeth
mercy: for thou renderest to every man according to his work."
And so the words do both assert that great attribute of mercy in God,
and prove it; the one in the former part of the verse " To thee,
The most violent assault I that] Mr. Knoz ever had from Satan was at his dying hour,
when he was tempted to think, that, by his faithfulness in his ministry, he had merited
heaven itself. Vide MELCHIOREM ADA MUM in

BCRMOH XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

185

Lord, belongeth mercy;" the other in the latter: " For thou rendereet
to every man according to his work/* The great day of recompensing
men according to what they have done in the flesh, will be the most
ample proof, and illustrious manifestation, not only of the righteous hut
merciful nature of God.
Inquire we here what is meant by "work" and what by rewarding
men according to it.
1. By " work" we are not to understand barely one individual work;
but (the singular number being put for the plural) a plurality or complection of works of the same kind, which, all together, make up one
integral work. All the particular actions [that] men do of the same
kind are but parts of the great work [which] they are doing, either for
God or the devil; and so are all included in it. And the miscarriages of
God's children are so many baitings in their course, so many bunglings
in their work ; which are blemishes in it, though not absolute interruptions of it.
But if it be farther inquired, " What kind of work or works is here
intended ? " I answer : Good ones, especially : for in the rewarding of
them it is that God's goodness and mercy so greatly appear; when it is
plainly enough his justice that is manifested in the recompensing of evil
ones. Or we may thus paraphrase the words: " To thee, 0 Lord,
belongeth mercy, in that thou rendereet to every man according to his
work : not only evil to them that do evil, and have deserved it; but good
to them that do good, though they cannot challenge it."
2. By rewarding men according to their work*, (briefly, because I shall
meet with it again,) I understand God's recompensing men according to
the nature, or kind, or quality of their works : such as their works have
been, such shall be their reward: " Who will render to every man
according to his deeds: to them who by patient continuance in well
doing seek for glory and honour and immortality, eternal life: but unto
them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every
soul of man that doeth evil." (Bom. ii. 69.) And so the proportion
is between the kind of work, and the kind of reward: where the work
was good, the reward shall be suitable; and where the work was evil, the
reward will be answerable: * natural good the reward of moral [good],
as natural evil the reward of moral evil. If it be well with the righteous
and ill with the wicked, who can say but the reward is according to their
works, though the righteous man's reward be a thousand times greater
than his work? (Isai. in. 10, 11.) " Here is therefore a likeness of
quality between the work and the reward, but not a proportion of
equality." f
DOCTRINE. The truth then [which] we infer from the words thus
explained is this: that the reward of good work is not deserved by them
that receive it: or, that the beet of men, by their beet work*, do not merit
the reward that God gives them.
Qwa t rt&Re urucuiyue jwrta open tua , bona bonit, mala noli*: damnat peecatoree,
remtawra jtuto* in Ptai. l*H. qui apvd ilbtm ett Uri. " Because dura
rondermt unto every man coording to Me work*; good to die good, evil to the evil: thou
damnest doaen ; then rewwsdeet the jtut."EDIT.
t ** iffiivr titter opera et pr^smia
tmiUtudo yvalitatii, no proforHo tyualttattt.DAVBNANTIDS De Juttitid actttalitc*f. 60.

186 SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

If the consequence of this doctrine from the text be questioned, it may


thus be proved : That which is merely out of the mercy of the rewarder
cannot be for the merit of the worker: " And if it be by grace, then is
it no more of works: otherwise grace is no more grace. But if it be of
works, then is it no more of grace: otherwise work is no more work:"
(Bom. xi. 6:) But the Psalmist here affirms, that the reward of good
works is out of the mercy of the Rewarder: And therefore it follows,
that it is not for the merit of the worker. And so I come to the business in hand, to show you that good works do not merit eternal life, that
being the reward spoken of by the penman of this psalm. Here we
must,
I. Explain the terms of the question.
II. Give you the state of it.
III. Confirm the truth.
IV. Take off objection.
V. Make application.
EXPLICATION

OF THE TERMS.

I. For explication of the terms, it would be inquired into,


1. What is meant by good works ?
ANSWER. Not to wrong our adversaries, they themselves do generally
understand, such good works as are wrought by them that are furnished
with truth of grace, or a supernatural principle suited to and productive
of supernatural actions; such good works as are the vital actions of the
new man, the motions of that " divine nature" whereof believers are
made "partakers." (2 Peter i. 4.) And, indeed, those works which
proceed not from such a principle, can be but equivocally called " good,"
as not partaking of the nature of that which is truly, that is, supernaturally, good.* And of those only we are here to speak, and not of any
such as are antecedent to the first grace, or conversion of the heart to
God. But when we speak of these good works, we mean not only those
of the second table, works of justice, charity, bounty, though the Papists
like them best, at least when done to themselves; (they must needs be
eminently good, which bring-in good money to the popes' coffers, and
good cheer to the priests' bellies;) but we take them more largely and
comprehensively for the duties of both tables; and those too not only
external, or such as are performed by the outward man; but likewise for
the inward actings of this supernatural principle which yet proceed no
farther than the heart: f such as the inward workings of love, thankfulness, hope, joy, humility, patience, &c.; and, in a word, all that good
fruit of all kinds which grows upon this good root.
2. What we are to understand by meriting.What is the original
signification of the words mereri and meritum, I shall not stand to
inquire; but that which is most in use in our present age, and which the
Papists, for the advantage of their cause, make most use of, is expressed
in English by "deserving" and "desert." But if we look back to
* Bellannlne requires to a meritorious work, that it proceed from one who is amicus et
gratus Deo, [" a friend of God and pleasing to Him,"] and then ex charitatit virtete [" from
the virtue of charity"].De Justifications, lib. . cap. 10.
f This principle always
accompanies faith, " without which no works are to be called ' good.'" Et ' tana videaiur
facere, tamen quia sine fide facit, necbona suntvocanda.AUGUSTINUS in Psalmun xx*i.

& XXII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

187

former times, we shall find these words taken in a far different sense by
the ancient fathers, (to say nothing of heathen writers,) than by modern
Papists. The fathers commonly take mereri, " to merit," for the same
as coneequi, obtinere, "to obtain," or "gain;" and meritum, "merit," for
any good work which, according to God's appointment, is rewardable
with eternal life ; though in the other and more strict acceptation of the
word it be no merit, as not being truly worthy of the reward: and so to
merit eternal life is, in their sense, no more than to do those things
which are the way wherein eternal life is to be obtained. And this is
evident in that they apply the word " merit" to those actions in which any
real desert or proper worthiness of the reward can never be rationally
imagined. Thus Augustine frequently: one while he tells us that " the
worshippers of devils are said to merit certain temporal comforts." Elsewhere, that "the Virgin Mary merited to conceive and bring forth
Christ." And again, that "Paul, by so many persecutions and blasphemies, merited to be called ' a chosen vessel/ " And yet again, that
" the people of Israel had a stiff neck; for that they merited to be delivered from their bondage by so many miracles." * And I find a passage
cited of Austin which, if merit be taken in the present Popish notion, all
the world cannot reconcile to sense: Nulli* preecedentibus mentis per
gratiam Dei meruimus templa Dei fieri: " By no antecedent merits, we
by the grace of God merited to become the temples of God." And can a
man merit without merits? deserve without deserts? If he have no
merits, properly so called, he cannot properly merit to become the temple of God: but without merits he may obtain this favour of God. And
yet more strange is that expression, whoever is the author of it, which
some tell us is still sung in the Roman rituals, where, speaking of
Adam's sin, it is said to be felite culpa qua tantum meruit habere Redemptorem, " a happy transgression which merited so great a Redeemer." f
And will any believe that Adam's sin deserved so well' at God's hands ?
Was Christ's coming into the world to redeem sinners the reward of sin,
or the remedy against it ? And yet the reward of it it must be, if the word
" meriting" be taken in its proper sense.
The same way the word is taken by others of the fathers. " If
they," (that is, the Israelites,) saith Ambrose, " did not merit to come
into the land, because they murmured against God ; how shall we merit
to come into heaven, when we live so like the Heathen ?" J And
Cyprian, speaking of Dorcas being raised from the dead: " She," saith
he, " who ministered help to the afflicted widows, that they might live,
merited to be called back to life at the prayers of widows." In the
same catachrestical way we sometimes find the word used in the Vulgar
translation. In Joshua xi. 20, we - read it, " That they might find no
Culioret damonum dicuntur mereri temporalia qiuedam solatia,De Civiiate Dei, lib.
v. cap. 24. Maria concipere et porere meruit ewn, guem constat nvttum kabuitte peccatum.
De Naturd et Gratia, cap. 36. Qui (de Paulo loquitur) pro tot pertecutioniout et btasphemiis, vat election* meruit nominari.De Preedett. et Grot. cap. 16; et paulo ante :
Dura cervi* in iilo populo qui e* omni mundo electus est, qw de terlrifute decem miracvli
meruit lioerari.
f CHAMIERUS et BIVETI Orthod. Catkol.
\ Si illi terram
intrare no meruerunt, quia murmurati tunt contra Deum f quomodo no cesium merebimttr
intrare, indifferenter viveniet, ticut Gentes ?AMBROSIUS in Heir. iv.
Quee laborantibut viduie latyita fuerat tubtidia vivendi, meruit ad vitam pctitione viduarum revocari.
CYFAIANUS De Opere et Eleemosynis.

188

SERMON XIII. GOOD WORKS NOT MERITORIOUS Of SALVATION.

favour;" the Vulgar hath it, Et non mererentur ullam clementiam,


"That they might not merit any mercy." And, Gen. iv. 13, "My
punishment is greater than I can bear," our margin reads it, " Mine
iniquity is greater than that it may be forgiven;" but the Vulgar,
Major eat iniquitos mea quant ut veniam merear, "Mine iniquity is
greater than that I should merit forgiveness," What can " meriting "
in these places signify, but " obtaining ? " a signification very far differing
from that in which the Papists now take it. Usu* is norma loquendi j
*' words are to be taken as they are used ; " and who knows not that
words have their modes and fashions, as well as men's habits and
manners ? And so those which are in fashion in one age are quite out
in another, or taken quite in a different sense : and sometimes the
metaphorical signification of a word may be more in use than the
proper ; and we shall make strange confusion in the nature of things, if
those words which properly signify those things be always taken in
their proper sense. I insist the more on this, because it is all the
answer I intend to the testimonies of the fathers, which the Papists
think to run us down with.
But, to pass from the word to the thing : if we inquire into the pedigree of this darling doctrine of the Papists, we may easily derive it (to
look no higher) from their great-grandfathers, the pharisaical Jews,
from whom they have received a great part of their religion. The
Pharisees were for infallibility, and a magisterial, imposing spirit in
matters of conscience, before the pope was born ; and the rabbins were
for tradition before there were any Papists in the world. And as for
merits, Camero cites a passage out of Maimonides, where he says, that
"every man hath his sins, and every man his merits: and he that hath
more merits than sins is a just man ; but he that hath more sins than
merits is a wicked man."* And that learned author, as well as others, f
is of opinion, that the apostle James hath an eye to this error of the
Pharisees, when he says, that "whoever shall keep the whole law,
and yet offend in one point, he is guilty of all." (James ii. 10.)
Others tell us of seven sorts or degrees of Pharisees among the Jews ;
one of which had its name from their professing to do all still that was
required of them, or asking, Was any more yet to be done 1 $ like the
young man in Matt. xix. 20 : " All these things have I kept from my
youth up : what lack I yet ? " And, indeed, we need go no farther than
our Saviour's frequent reflections upon them, and the apostle's smart
disputations against them in the point of justification. (Luke xviii. 9 ;
xvi. 15 ; Bom. x. 3.) But from whence soever the Papists have received
this doctrine of merits, thus they manage it. Merit, they say, is twofold : one out of congruity, the other out of condignity. The former is a
work to which the reward is not due out of justice, but out of some kind
of decency, or congruity ; or, as some of them speak, out of the liberality
S V1*. Vide Synagog. Jud. ; et PETBUM GALESINIUM, lib. i.
cap. 1 ; CAMERONEM in Matth. *i. 3, oper. 170.
t BRUGENSIS apud DRUSIUM.
t UMIB 'Mil ito Pharisaeus qui dicit, Quid debeo facere? et faciam ilhtd. Quasi
durerat, Quid fieri oporiet guod no feet f DRUSIITS De tribus Sect. Jud. lib. ii. cap. 22 ;
et HOTTINGERI Thesaurus, lib. i. cap. 1. " A Pharisee is one that eays, ' What ought
I to do 7 and I will do 1C As if he should eay, < What ought I to do, that I have no*
done?'" EDIT.

8E&MON Xllt.

GOOD WORKS NOt MERITORIOUS OF SALVATION. 189

of the person who accepts the work: BO that though the work do not
really merit the reward, and is not proportioned to it, yet there is some
kind of meetnese or congruity that it should be rewarded. This kind of
merit some of them contend to he found in men while in their natural
state, in relation to that grace which is afterward bestowed on them,
or wrought in them.* But others of themselves do as stiffly oppose it;
and maintain that sinners cannot even in this way merit the first grace,
nor the pardon of their sins; and that believers, when fallen from grace,
(as they suppose they may,) cannot merit their own recovery. But this
is not the merit we are to speak of. The other is that which is out of
condignity, which Durand distinguished into two kinds :f one taken
more largely for a work of that dignity or goodness which is, according
to God's appointment, required in it, that it may be rewardable with
eternal life; and that is no more really than the graciousness or supernatural goodness of the action, as proceeding from a supernatural principle, and ordered to a supernatural end; which, we acknowledge, must
be in every good work which is capable of a supernatural reward, and is
to be found in every truly gracious action. But there is a merit out of
condignity in a more strict sense, which is defined to be "a voluntary
action, for which a reward is due to a man out of justice, so that it
cannot be denied him without injustice." Others define it much after
the same manner ; namely, such an action as hath an equality of dignity
or worth in relation to the reward, which is therefore due to it out of
justice. And this is the merit we are to speak of, to say nothing of that
third kind [which] some add,meritum ex pacto, " merit upon supposition
of a promise;" as when a reward is promised to a man if he do some
work which yet bears no proportion to that reward, and for which
antecedently to the promise he could not challenge any; but, such a
promise being made, he may, and consequently, say they, may be said to,
merit.
THE STATE OF THE QUESTION.

II. The question .then is, between us and the Papists, whether the
good works of believers, such as God doth reward in the future life, do
truly and properly deserve that reward, so that it is due out of justice,
and God should be unrighteous if he should deny or refuse it.
The modern Papists generally affirm it. The council of Trent so lays
down the judgment of the present church of Borne, as to assert that
good works do truly merit eternal life; and anathematize any that shall
say the contrary.
DIEGO ALVAREZ De Au*il. disp. 59; FRANCISCUS CDHKLIDS in 1, 2, et 1 Thorn.
diop. v. lect. 3.
t I Sentent. lib. ii. diet, xxvii. quaest. 2.
Ett actio voluntaria, propter quam debetwr aKcui mercet ex jurtitid : tic ut, no reddatur, itte ad quern
pertinet reddere, injuste facit, et est simpliciter etc proprie injnsttu. DURANDUS ibid.
Cum enim ille ipse Jesus Chrittus, tanquatn capttt in membra, et tanyvam vitet in paimitet,
in iptof juftificaios jugiter mrtvtem in/let; yuae virtus bona iptorum opera temper antecedit,
comitatur, et sttbseqvitur, et tine qua nullo pacto Deo grata et meritoria ette pottent; nihil
ampliut ipsit justificatis deesse credendwm ett, quo minus plene, iliis quidem operious qttte
in Deo facia svnt, divina legi, pro hujut vitee ttatu, satisfeciste, et vitam teternam, tuo etiam
tempore, ti tame in gratia deeetserint, consequential, verd promeruisse, centeantwr.Sees,
vi. cap. 16. " Since Jesus Christ himself continually inspires a certain virtue or power into
those who are justified, as the head into the members, and vines into their branches;
which virtue always precedes, accompanies, and follows their good works, and without which

190

SERMON XIII.

GOOD WORKS NOT MERITORIOUS OP SALTATION

And though those cunning fathers speak somewhat darkly, and so


involve things, blending truth with error, as if they designed to make
younger brothers of all the world beside , yet the great interpreter of
council speaks more honestly, that is, more broadly; and plainly tells
us, that " eternal blessedness is no less due to the good works of good
men, than eternal torments are to the evil works of wicked men;" and
that *' eternal life is so the recompence of good works, that it is not
so much given of God freely, and out of liberality, as it is out of debt;"
and that " the nature of merit and grace not being consistent, the reward
is to be reckoned, not as of grace, but of debt."* Now, well fare
Andradius, for a plain-dealing enemy. It is a commendable quality in
any; but a rare one in a Papist. The man saves us the labour of guessing
at the council's meaning. Had all spoken out like him, we should more
easily have understood them, and fewer would have been deluded by
them. And yet, not to wrong any, other modern Jesuits are no less
rigid in the point than this author: nay, who among the Papists do not
assert the worthiness of good works, in relation to the reward ? though
they are not yet agreed from whence that worthiness should arise. Some
say, as Bellarmine tells us, from the promise of God, engaging to reward
them: f but these are few, and too modest; and, indeed, half heretics
for their pains. Others say, from the intrinsic worth and excellency of
the works themselves, setting aside the consideration of the promise.
These are the impudent children of holy church, fit sons for such a
mother. And yet the cardinal himself comes little behind them, if at
all: he is of opinion, that " the good works of righteous men are worthy
of eternal glory, partly by reason of their own proper goodness, and
partly by virtue of God's promise; yet not so, neither," (for he is afraid
of speaking too diminutively of good works,) "as if, without God's
covenanting with the worker and acceptance of the work, it did not itself
bear an answerable proportion to eternal life ; but (only) because, setting
aside the promise, God is not obliged to accept a good work to eternal
life, though it be equal to it." To these we may add others, who say
they could by no means be pleasing to God and meritorious: it is to be believed that nothing
further is required by justified persons in order to their being accounted fully to have
satisfied the divine law, with regard to the state of this life, by those works indeed which
have been done in God; and to have truly merited eternal life, to be obtained also in due
time, if indeed they depart in the faith." EDIT. Si quit dixerit, hominie justificati bona
opera ita essedona Dei ut non tini etiam bona ipsius justificati merita, out ipswn justificatum, bonis openbus, inc., rum veri merer* augmentum gratia, vitam aeiernam, Sic. / anathema
tit.Can. 32. " If any one shall assert, that the good works of a justified man are so the
gifts of God, as that they are not also the good deserts of him that is justified; or that the justified person does not by bis good works truly merit an increase of grace, life eternal, &c.;
let him be accursed." EDIT.
* ANDRADIOS apud CHEMNITIUM.
t Ratio meriii complete 'esi e* ordinatione voluntatis divina illius actas ad prtemium.ScOTUS in Sentent. cap. i. diet. 17. " The reckoning
of merit is wholly from the appointment, by the divine will, of that action to reward."EDIT.
Et pauld post: Jlctu voluntatis sues, (Detis,) ordinando ipsum (actwn hwmanum) ad
prcemitim, voluit ipsum esse meriium, gui, secunddm ee consideratus absque tali acceptatione
divina, secundum strictamjustitiam non fuisset dignus tali pramio. " God, having, by an
act of his own will, ordained a human action to reward, willed that it should be meritorious, which, considered by itself without such divine acceptation, according to strict justice
would not have been deserving of such reward."EDIT.
Opera justorum sunt men'
toria vitas aterna de condigno ratione pacti et opens simul: non yuidem quod sine pacto vel
acceptatione non habeat opus bonum proporfionem ad vitam aternam; sed quia non tenetur
Deus acceptare ad iUam mercedem opus bonum, yudmvis par et aequale mercedi, nisi conven
tio intercedat.BELLAR. De Justif. lib. v. cap. 17.

8KRMON XIII.

GOOD WO&K8 NOT MERITORIOUS OF SALVATION.

191

[that] works ere worthy of eternal life, as they are tineta sanguine
Christi, dipped in Christ's blood," dignified and commended by his
merits, from which they receive virtue and power to be themselves
meritorious.* And so our business is to show that good works do not
on any account, either of themselves and their own internal excellency,
or of God's promise or Christ's merits, deserve eternal life.
THE TRUTH CONFIRMED.

III. And so we come to confirm the truth.


ARGUMENT I. Good works are rewarded merely out of God's mercy
and grace s and therefore not out of man's merit.What more opposite
than mercy and merit ? f " Not "by works of righteousness which we
have done, but according to his mercy he saved us." (Titus iii. 5.)
What a man doth really deserve by his works, cannot be said to be given
him out of mere mercy and grace. But it is from thence only that the
best works of God's children are ever rewarded with eternal blessedness.
Thus the text: " To thee, 0 Lord, belongeth mercy: for thou renderest to
every man according to his work." Were not God infinite in mercy,
the best saint upon earth would fall short of a reward in heaven: " Looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude
21.)
" Hope to the end for the grace that is to be brought unto yon at
the revelation of Jesus Christ." (1 Peter i. 13.) And Paul prays for
Onesiphorus, " That he might find mercy of the Lord in that day," the
great day of retribution.^ (2 Tim. i. 18.) The reward, then, that these
saints expected, and would have others look for, is one given them out
of mercy.
Men never need mercy more than when they come before God's tribunal ; and even there, when they look for the reward of their good
works, they must expect it from the mercy of the Judge. So Nehemiah
did ; who, after making mention of some of his good works, and praying
that God would remember him for them, (Neh. xiii. 14,)he farther
prays that Go'd would " spare him according to the greatness of his
mercy." (Verse 22.) Now when is it that Nehemiah desires to be spared,
but then when he expects his works should be rewarded ? God's sparing
extends even to bis judging. God's " remembering him for good," (verse
31,) his not "wiping out his good deeds," and his "sparing him," all
proceed from the same mercy of God.
EXCEPTIO^. "But eternal life," say the Papists, " is ascribed
to God's mercy: not that it is not truly and properly the reward of
man's merits; but that those merits themselves are the fruits of God's
mercy."
Vide Catech. Rom. p. 412.
f Inter mercedem et meritum est qvidam respectut
mittuus, Ac.: utrcupte autem habet quondam oppotitionem adyratiam sive donum gratuitum.
JANSENIUS YPEENSIS De Grot, primi Hvminis, cap. 16. " Between reward and merit
there IB a certain mutual relation: bat both have some kind of opposition to grace or gratuitous gift."EDIT.
Ei 8e 6 * icarrov 8 ?
euro -, fiptu. * } 9 ,
' ) f^trcuriv, ? thrcu0wovs eupqtrei ?.CHRYBOSTOMUS in Psalmum cx, " If Onesiphorus, exposing himself to danger for Christ's sake, be
saved by mercy, much more must we be so saved. If Christ come not to judge in mercy
and benignant philanthropy, but to make a severe scrutiny, he will find us all entirely culpable."EDIT.

192

SERMON Mil. GOOD WORKS NOT MERITORIOUS O SALVATION.

ANSWER. To which we may easily reply, that if God do out of his


mercy save us, and out of mercy remember ua for good, and reward us
according to our work; then it is clear that he doth not only enable as
out of his mercy to do those good works which tend to salvation. It is
one thing for a man to be saved; another thing to be put into a way of
salvation, by being enabled to work for it: as it is one thing to crown a
man for conquering; and another to give him weapons, and teach him to
fight. God could not be truly said to save any man, if he only gave him
grace to work in order to it; nor to " save him out of mercy, if for all
that mercy he must still be saved by his merits, and without diem might
fall short of salvation." *
ARGUMENT . Eternal life the gift of God; and therefore is not
1
deserved by our good works." It is your Father's good pleasure,'
}<6, " to give you the kingdom." (Luke xii. 32.) " The wages of
sin is death; but the gift of God is eternal life." (Bom. vi. 23.) That
therefore eternal life is a gift, none can deny that will not deny the' plain
words of scripture ; and that then it will follow, that good works do not
deserve it, will appear by the opposition that there is between a free gift
and a due reward: that which is of grace is not of debt, and that
which is of debt is not of grace. (Rom. xi. 6.) What I owe, I cannot
be said properly to give; and what I properly give, I cannot be said to
owe. So that if God properly gives eternal life, he cannot be said to owe
it; and if he do not owe it, I am sure we do not deserve it. So much
we see in the apostle's antithesis, " The wages of sin is death." Death
is truly and properly the wages of sin, as being deserved by us ; and it
is justice in God to give us our desert. But he doth not say, Eternal
life is the wages of our righteousness or works, but " the gift of God ;" as
being free, and altogether undeserved by us.f , stipendium ; he
alludes to " the pay" that was given to soldiers in the wars, and for
which they had served : "Be content with your wages," Apxeicrfle
; ,. (Luke iii. 14.) But eternal life he calls ., "the
free gift of God," such an one as is given ex , " out of grace;" J
as soldiers sometimes were wont to have gifts, donativa, "largesses,"
given them, over and above their pay; as we know was the frequent
practice of the Roman emperors to do; unto which it is not unlikely
that our apostle may allude in the latter part of the verse, as well as he
plainly enough doth to their pay in the former. " The apostle doth not
say, ' Eternal life is your wages,'" says Theophylact; " but, ' God's
Neque tervatut (ett) ex mitericordid, cut tarn fiat pott earn misericordiam necettaria
merita, ut pottit ilia absque his fieri tm'fa.CHAMIERI Panstratia, lib. xiv. cap. 14, torn.
Iii.
t Stipendiumpeccati more. Recto stipendium, quiet debetur, quia dignd retribuitur,
yuia meritd redditwr. Deinde, ne juttilia hwnana de humcmo se ejeiolleret Bono mtrito,
ire., turn e contrario retulit, Stipendium justitiae vita tsierna ; ted, Dei gratia vita teterna.
AUGUSTINUS Contra Pelagian, epiet. cv. "' The wages of sin is death.'
It is rightly
called 'wages,' because it is due, because it is deservedly paid, because it is rendered ac
cording to merit. Then, lest human justice should boast itself of human good deserts, the
apostle has not set in opposition to the former phrase, ' 1 he wages of justice is eternal
life;' but, ' The gift of God is eternal life.' "EDIT. Malv.it dicere, Gratia Dei vita
eetema, at intelligeremus, non pro meritis nostris Devon not ad vitam aternam, ted pro sud
miseralione, perducere. Idem, De Grat. et lib. ArUt. " The apostle preferred saying,
' The gift of God is eternal life,' that we might understand that God does not bring us to
eternal life for the sake of our merits, but on account of his own compassion."EDIT.
" When they had nothing to pay," , he frankly forgave them both." (Luke
vii. 42.)

8KRMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

193

gift:' for yon receive not the compensation and remuneration of your
labours; but all these things come by grace through Jesus Christ." *
ARGUMENT in. Eternal life is given to believer* by way of inheritance ; and therefore not by way of merit." Which is the earnest of our
inheritance." (Eph. i. 14.) "If children, then heirs, heirs of God, and
joint-heirs with Christ." (Bom. viii. 17.) "Who shall be heirs of salvation." (Heb. i. 14.) This none can deny. And that it follows, that
if they be heirs of glory, they hare it not by the merit of their works, we
see by Titus in. 5, 7 : " Not by works of righteousness which we have
done, but according to his mercy he saved us; that being justified by his
grace, we should be made heirs according to the hope of eternal life."
And, Gal. iii. 18 : "If the inheritance be of the law, it is no more of promise ; but God gave it to Abraham by promise." To have eternal life by
the law and by works, is opposed to our having it by promise and by
inheritance. And this may be farther confirmed; for if a believer merit
his inheritance, then either he doth it by works done before his adoption ; which Papists themselves will not say, who acknowledge eternal
life not to be the wages of servants, but the portion of children; and
that merits cannot be in any who are not reconciled to God, and accepted
of him. Or else it must be by works done after a man is adopted. But
that cannot be neither; because whoever merits, doth thereby acquire a
right to something to which he had none before ; whereas every believer
hath a right to the heavenly inheritance by his very adoption, and before
those good works be wrought whereby it is pretended he merits it. " If
children, then heirs," &c. (Bom. viii. 17.)
EXCEPTION. " But," say the Papists, " believers have a right to
heaven by their adoption; yet must merit the actual possession of it."
ANSWER. It is subtilly distinguished; as if an adopted person had
not a title to the possession of the inheritance the very first moment he
is adopted; or as if a man might have a right to heaven, and yet not
have a right to the possession of it. We acknowledge that obedience is required in a son before he come to possess his inheritance; yet that obedience, though 'antecedent to his possessing that
inheritance, is only the way in which he is to come to it, and the
means whereby he is to be fitted for it; but is not meritorious of it.
There is no right to the inheritance acquired by his obedience which
before he had not; though farther fitness for, and suitableness to, it there
may be. The Israelites were to fight, and subdue their enemies, ere they
possessed the promised land ; but their right to the possession of it they
had before by the promise. And who can say that they were worthy of
it merely because they fought for it ?
ARGUMENT iv. Believer owe all to God; and therefore can merit
nothing of him.They owe all to God, both as being At* servants, to
whom they are bound; and AM beneficiaries, who have received all from
him.

1. They are his servants." When ye shall have done all those things
which are commanded you, say, We are unprofitable servants." (Luke
xvii. 10.) " Ye are not your own; for ye are bought with a price."
Owe cnrcr, *, , yap * om9 trorw cXa6rr, cycycro tv Xpurry .I Rom. vi.

194

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

(I Cor. vi. 19, 20.) What that price is, Peter teHs us: "Ye 'were not
redeemed with corruptible things, as silver and gold; but with the precious blood of Christ," &c. (1 Peter i. 18, 19.) All the creatures are
his servants, because made and employed and maintained by him; but
believers are more especially his servants, because they are redeemed by
him, too, from being servants to sin and Satan, (by whom, though they
were never rightfully servants, yet they were held in bondage,) and " purchased'* by him to be his own "possession," rspronj<nj, (Eph. i. 14,)
his "peculiar people," and to do his work, to be "zealous of good
works." (Titus ii. 14.) I suppose, none can deny believers to be as
much God's servants as any man's servants are his ; and that he hath as
absolute a dominion over them as men ever can have over those who
are theirs, being bought with a price as well as any. Now who knows
not that servants are so their masters', that they are not their own, not
*ui juris [" their own masters "] ; cannot command themselves, not dispose of themselves, or their time, or their work ? All they have and all
they do is their masters'. Believers, then, being thus God's servants, have
nothing, do nothing, but what belongs to their Lord ; and so can deserve
nothing at his hands by all the service they can do him, seeing they owe
it all to him. Who indeed deserves any thing for doing what he is
bound to do, and deserves punishment if he do not do? And, therefore, if God rewards his servants, he doth it out of his liberality, and
because it pleaseth him to reward them; not that any thing is due to
them: and if he never should reward them, never had promised them a
reward, yet still they, being servants, were bound to do his work. Hence
our Saviour, in that, Luke xvii. 10, bids his disciples, when they "have
done all that is commanded them," or supposing they could and should do
all, yet even then to acknowledge themselves to be but "unprofitable
servants;" not only unprofitable to God, (so much the Papists will
grant,) but unprofitable to themselves; in that, being bound by the condition of servants to obey their Lord, they could not deserve so much as
thanks, (verse 9,) much less a reward. And so, in a word, if God give
believers any thing, it is grace; if nothing, it is not injustice. He that
would deserve any thing of hie master must first be made free: manumission must go before merit.
2. Believers owe all to God because they are his beneficiaries, and have
received all from God," What hast thou that thou didst not receive ? "
(1 Cor. iv. 7.) " It is God that worketh in you both to will and to do
of his good pleasure." (Phil. ii. 13.) "Not that we are sufficient of
ourselves to think any thing as of ourselves; but our sufficiency is of
God." (2 Cor. in. 5.) And indeed Papists themselves dare not in plain
terms deny it; but in words confess it. And the more ancient and
sounder Schoolmen roundly assert all the good we do, as well as enjoy,
to come from God. " No man," says one, " is beforehand with God in
doing any thing for God; but God himself in every good work and
motion is the first mover and doer." * And, " Whatever we are," saith
another, " whatever we have, whether good actions, or good habits, or the
use of them, it is all in us out of the liberality of God, freely giving all
* NuUus autem homo prius fecit pro Deo , ipse enim Deus in gudlioet motions et faction*
ettprimtu motor effector* BRAOWABDINDB De Causa Dei, p. 343.

SERMON XIII.

GOOD WORKS NOT MERITORIOUS OF SALTATION. 195

and preserving all."* And yet another: "All our good works and
merits are God's free gifts." f He calls them " merits ;" and yet in that
very place disputes against the condignity of merits, with this very argument [which] we have in hand. And though it be true, that the good
actions we do are ours as they are wrought by us, and come from us;
yet " all that is good in them is of God;" $ and they have no more
goodness in them than what they have of him.
Now then hence it will follow, that men can deserve nothing of God :
"Who hath first given to him, and it shall be recompensed to him
again ? " (Bom. ad. 35.) They that have not first given to God something which is their own, something which they never received from him,
cannot oblige him to recompense them. And indeed it is contrary to
common sense, that a man should deserve anything of another, by giving
him back what he received from him: and so that God should be a
debtor to us for those very good works which himself hath wrought in
us. Thus some of the Papists themselves argue. " If God," says one,
" gives a soul grace, he gives it freely; and no man will say, that because
he hath given him one gift, he owes him another: therefore when God
freely gives a soul charity, he is not consequently bound to give it
glory." Nay, the others go farther, and argue, that the more good a
man doeth, the more he receives from God; (seeing it is of God that he
doeth that very good ;) and therefore is so far from obliging God by what
he doeth, that he is himself more bound to God. And indeed it is a
clear case, that the more a man owes to God, the less capable he is of
deserving any thing of God ; but the more good a man doeth, the more
he owes, because the more he doeth the more he receives; and consequently the best saints, that do most, seeing they likewise receive most,
must needs owe most, and therefore merit least. Indeed, did they do
their good works merely in their own strength, and without receiving
grace from God, so that they could call their works purely their own,
more might be said in defence of merits; but when no believer in the
world ever doeth one jot of good more than what he is enabled by God to
do, and which God works by him, it follows that still as his works increase,
so his receipts increase; and as they grow, his merits (to speak so for
once) abate, he being in every good work a new debtor to God for the
grace whereby he did it.
ARGUMENT v. The good works of believers are imperfect; and therefore they cannot merit by them.How can a man merit any reward of the
lawgiver by doing that which doth not answer the law, which requires
not only good works, but perfectly good ones ? He doth not deserve his
wages that doth not do his whole work, and do it as he should. Or how
can a man deserve a reward by those works which deserve punishment ?
Can he deserve the blessing and the curse at the same time, and by the
Et illud quod tumus, et quod habemtu, five tint actut boni, five habitut, ten utut, iotta
ett in nobis ex liberahtate divind, gratit dante et contervante.DURANDUS in Sent. lib. i.
diet, xxvii. quseet. 2.
t Omnet operatione noetra et merita tunt dona Dei.GREOORIUS
ARIMINENSIS in Sent. lib. i distinct, xvii. quest, i. art. 2.
Totum quod ett
hominitbonum ett a Deo.AQUINATIS Summa Theol. Prima Second, quest, cxiv. art. 1.
Si Deut dot animac charitatem, gratis donat , et nullus diceret quod ex eo quod Deut donet
aliquod mvnut alicui,flat ei alteriu muneri debitor: ergo e eo quod gratit dot animte cJiaritatem, non debetur contequenter etiam gloria.ARIMINBNSIS ubi supra. Vide BRADWARDINUM et DOHANDUM ubi tupra.

196

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

same works? Bat imperfect good works, though the imperfection of


them be not actually imputed, and what is good in them he accepted, yet,
as imperfect, and falling short of the demands of the law, do deserve the
curse; for, " Cursed is every one that continueth not in all things which
are written in the book of the law to do them." (Gal. iii. 10.) And the
perfection of good works, as well as the works themselves, is one of those
things which are written in the law: " Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy strength, and
with all thy mind." (Luke x. 27.) Now, that the good works of
believers are imperfect, not only all together, but each of them in particular,
how clear is it to any that ever really exercise themselves in them!
Where is there the saint in the world but hath some sins mingled with
his good works ? Who ever holds on in so constant a course of obedience
and holiness but that the good he doeth is interrupted with the mixture
of some evil ? " There is not a just man upon the earth that doeth good
and sinneth not," says Solomon. (Eccles. vii. 20.) And, " If we say that
we have no sin, we deceive ourselves, and the truth is not in us," saith
St. John. (1 John i. 8.) And David, who was as holy as any Papist upon
earth, speaks for himself, and all the world besides, that if God " should
mark iniquity," none " could stand." (Psalm cxxx. 3.)
EXCEPTION. And though our adversaries tell us here, that the intermixture of some venial sins with the good works of the saints doth not
hinder their perfection nor meritoriousnesa, and that their sins are no
other: that believers may, as they walk toward heaven, have a little dust
fall upon them, but do not wallow in the mire: that they do but turn
aside in God's ways, not turn their backs upon them; but halt in them,
not forsake them , but squint a little on the world, not turn their faces
wholly toward it:
ANSWER. Yet this will not suffice till they can solidly establish the
distinction of mortal sins and venial upon scripture-foundations; which
they never can till they have made an Index expurgatorius upon the Bible
itself, and sentenced the holy penmen of it as authores damnatos, " condemned " them for making those sins mortal which they themselves would
so fain have only venial. No, nor after they have done that, till they
can produce some one saint who hath lived all his days without ever
falling into any one of their mortal sins. Let them ransack their whole
college of cardinals, search all their religious houses, examine Peter's
chair itself, and they shall not find one that dares (and Protestants will
not) pretend to be wholly without, or free from, some or other of those
sins which they themselves count mortal.
And if we look to the good works of the saints in particular, we shall
find some defectiveness in every one of them. The best proceed but
from en imperfect principle,the new nature; which, in believers, during
their present state, is but in its growth, not come to its full maturity:
it shall be made perfect; and therefore is not yet perfect. God promisee
that believers shall grow in grace: " The righteous shall flourish like the
palm-tree: he shall grow like a cedar in Lebanon. Those that be planted
in the house of the Lord shall flourish in the courts of our God. They
shall still bring forth fruit in old age; they shall be fat and flourishing."
(Psalm xcii. 1214.) They are commanded to grow: " Grow in grace."

ERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

197

(2 Peter iii. 18.) It is their endeavour to grow; they reach out to things
before them, and press forward, &c. (Phil. iii. 1214.) And it is their
privilege that they do grow: "Their inner man is renewed day by day."
(2 Cor. iv. 16.) And there is no time of a saint's life in which it is not
his duty to grow in grace; the command obligeth them all* as long as
they are on this side heaven. But if grace were come to its full perfection, there would be no more need of growing in it, no more obligation
so to do. Besides, there is no saint but, as he hath some grace in him,
so he hath some remainders of corruption too, sin dwelling in him, as
well as Paul had; (Rom. vii. 17;) the law of the members, as well as
the law of the mind; (verse 23;). flesh, as well as Spirit; (Gal. . 17;)
as one principle which draws him off from sin, so another which inclines
him to it; as one which puts him upon good, so another which makes
him in some degree averse to it; as something which makes him do the
work, and in some measure as he should, so something which checks and
cools him, and makes him not do it altogether as he should.
Now from hence ariseth a double imperfection in the best works of
the saints: one is a want or failing of that intenseness, or those degrees,
of goodness, that height and excellency of it, which the law of God
requires ; for where the principle itself is not fully perfect, the actings of
that principle cannot but be imperfect; the effect can be no better than
the cause. The other is the adherence of some evil to the work, some
spot or stain cleaving to it. As sin dwells in the same soul, the same
mind, the same will and affections with grace, so it mingles itself with
the actings of grace: there being something of mud in the fountain, it
dirties the stream; the vessel, having a tang, derives it to the liquor that
runs out of it; there being something of venom in the flower, it
insinuates itself into, and mingles with, that sweet vapour that comes
from it. So that, upon the whole, every act of a saint is some way or
other defective and blemished, and comes short of a legal accarateness;
and therefore is not able to abide a legal trial. That any are at all
accepted with God, it is upon the sole account of Jesus Christ. (1 Peter
ii. 5.) Him we find offering incense with the prayers of the saints,
(Rev. viii. 3,) and his type, the high priest, ** bearing the iniquities of
the holy things which the children of Israel hallowed in all their holy
gifts." (Exod. xxviii. 38.) And surely, then, if the good works of
believers are accepted for Christ's sake, they are not rewarded for their
own: their goodness cannot deserve a recompence, when their infirmities
need a covering. Their weakness argues their not answering the law;
and if they do not answer it, they cannot deserve to be rewarded according to it.
ARGUMENT vi. Believer* need forgiveness of tin i and therefore cannot
by all their good deeds merit life.That -they need forgiveness, is plain
not only by the former argument, (in that there is no man so full of
good works, but he hath some sins mingled with them; and there are no
good works in this life so full of goodness, but they have some mixture
of evil too,) and by our Saviour's command to pray for pardon, and that
daily: 'Forgive us our debts;" (Matt. vi. 12;) but likewise by the
practice of the saints in scripture, (Psalm xxv. 11 ; Dan. ix. 19 ; 1 Kings
viii. 34, 36,) aud the practice of the Papists themselves. How many

198

SERMON XIII.

GOOD WORKS NOT MERITORIOUS OF SALTATION.

Pater-nostere and Kyrie-eleesons ["Lord, have mercy upon us"] do they


daily say! The veriest saints among them confess their sins, and pray
for pardon. The pope himself, for all his holiness, and his pardoning
other men's sins, yet confesseth his own. Now if saints themselves need
forgiveness, how do they deserve heaven ? How can " the conscience of
sin," and the merit of life, consist together? (Heh. x. 2.) He that
prays for pardon, confesseth himself a sinner; and he that owns himself
a sinner, acknowledgeth himself to he worthy of death; and if he be
worthy of death, how is he worthy of life ? If he deserve a punishment,
surely he doth not at the same time deserve a reward. If they shall say,
that they pray only for the pardon of venial sins, it signifies little ; they
had as good keep their breath for something else, seeing [that] after all
their seeking the forgiveness of them, yet they must be fain to expiate
them hereafter in purgatory. And if they do by their venial sins deserve
purgatory, how do they at the same time merit heaven ? And therefore
either let the Papists cease to pray for pardon, or to pretend to merit.
To beg forgiveness, if they do not indeed sin, is to mock God; and to
pretend to merit, if they do, is to mock themselves.
ARGUMENT vii. The good works of believers are not commensurate and
equal in goodness and value to eternal life; and therefore cannot deserve
it.Common sense will evince the truth of the consequence. Who can
say that such a work deserves such a reward, if it be not equal in worth
and value to it, any more than that such a commodity deserves such a
price, if it be not of equal worth with it ? And Papists themselves grant
as much. Aquinas makes the just reward of a man's labour, and the
price of a thing bought, to be both alike of justice, and requires an
equality wherever strict justice is.* And that the good works of the
saints are not equal to eternal life, unless they be grown better than they
were in Paul's time, is clear by Bom. viii. 18:" For I reckon that the
sufferings of this present time are not worthy to be compared with the
glory that shall be revealed in us." And if the sufferings of the saints
are not worthy of their glory, surely none of their other works are ; their
sufferings (wherein they are not merely passive, but active too; for they
" choose to suffer afflictions," Heb. xi. 25) being some of the most excellent of their works, and in which most grace is exercised.
EXCEPTION. The Papists' common answer is, that the good works of
believers, as they come merely from them and their free-will, are not
worthy of or equal to their glory 5 but yet that they are so, as they proceed from grace, a supernatural principle in their hearts.
ANSWER. But we have seen before, that that very principle, though
excellent, noble, divine, as to the nature of it, yet, in respect of its
degrees, is but imperfect; and therefore the actings which proceed from
it must needs be so too, there being such a mixture of sin in the heart
where grace is seated, [that] it mingles itself with the actings of grace
in our works. And how then can we say that an imperfect work deserves
a full reward? that the poor, lame performances of believers are equal
to that abundant glory which God in his goodness hath prepared for
them?
ARGUMENT vni. Believers cannot recompense to God what they have
* Vide Primam Secundas, qtuest. CUT. art. 1.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION. 199


already received of him; and therefore cannot by all they do merit any
thing of him.They that are debtors to God can by no means make him
a debtor to them: when they owe him so much, he can owe them
nothing. Debt to God must be discharged before any obligation can be
laid upon him. And that saints cannot recompense God for what they
have received of him, is dear by what was said before; for they have
received of him all they are, all they have, all they do, their being, their
powers and faculties, their good inclinations, principles, actings. And
what can a man return to God which may recompense him for all these ?
It is a known saying of the philosopher, that no man can requite God or
his parents.* And, indeed, if a son cannot return equal to his father
for the being he hath received from him, though but subordinately to
God, much less can he recompense God himself for that and all else
which he hath received from him. But deserving a reward at God's
hands, especially such an one as we speak of, is much more than merely
to requite him for what he hath done for us; and therefore such a reward
by all our good works we can never possibly merit. I condude this with
that of Bradwardine: " God hath given to and for man, miserable, captive
man, man obnoxious to eternal flames, himself made man, suffering,
dying, buried, that he might redeem him ; and he promiseth and giveth
himself wholly to be enjoyed by man as his great reward, which infinitely exceeds any mere man," f and consequently all his power, all his
holiness, all his good works. What saint on earth can requite God for
giving himself for him ? and how then can he merit the enjoyment of
God ? If the first be above his requital, I am sure the other is above
his desert.
ARGUMENT ix. He that deserves any thing of another must do something whereby that other hath some benefit or advantage ; for no man can
be said to merit at another's hand by doing that which is advantageous
only to himself.But believers, by all they do, profit themselves, if any,
'^
not God; they bring no gain, make no addition, to him; it is their own
\
good, their own happiness, [which] they farther and advance by all their
1
holiness and good works, but not God's, who is still, after all the good
^ works of all the saints on earth for these five thousand years and up: wards, the same [that] he was before: all their mites have added nothing
' to his treasures, all their drops nothing to his ocean. " Can a man be

profitable unto God, as he that is wise may be profitable unto himself ?


Is it any pleasure to the Almighty that thou art righteous ? or is it gain
to him that thou makest thy ways perfect?" (Job xxii. 2, 3.) And
therefore it must needs follow, that believers by their good works deserve
nothing of God.
ARISTOTELIS Eihica, lib. viii.
f Deu* dedit homini, etpro mitero homine et captwo, flttmmis perpetuis obligate, teipsum incarnatwn, patsum, et sepuUum, in pretium ternporaliter redimendo ; promiftit msuper et dot teipsum totum in praemium feUciter consumendo, quod excedit quemlibet purum hominem infinite.BRADWARDINUS, p. 345.
Carte,
Domine, qui me fecisti, debeo amort tuo meipsum totum ; qui me redemisti, debeo meipsum
totum: ima, tantum debeo amort tuo plus quam meipsum, quantum fu es major me, pro
quo deditti teipsum, et cm promiitis teipsum.ANSELMUS apud BRADWARDINUM, ibid.
" Assuredly, Lord, who hast made me, to thy love I owe my whole self; to thee, who
hast redeemed me, I owe my entire self: nay, I owe to thy love so much more than myself,
by how much thou art greater than I, for whom thou gavest thyself, and to whom thou dost
promise thyself."EDIT.

200

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

ARGUMENT x. The Popish doctrine of merits highly derogates from, the


honour of God and Christ , and therefore not to be admitted.
1. It derogate from the glory of God,
(I.) In his liberality.For God is the most liberal giver. (James i. 5.)
E?ery good, we say, by how much the greater it is, so much the more
communicative it is; and God, being the greatest good, must needs be
most communicative, most liberal, and that too to such a height as
nothing can be conceived more so. Now he that gives freely, is more
liberal, more generous, more communicative, than he that gives out of
debt, or on the account of desert; and therefore that most free and
liberal way of giving must be ascribed unto God, as most suitable to him;
and we cannot say that God gives any thing to his creatures out of debt,
but we diminish the glory of his liberality.
(2.) In his liberty.It is a subjecting him to his creature. He that
owes any thing to another is so far forth subject to him: " The borrower
is servant to the lender." (Prov. xxii. 7.) He that gives all freely is
more free himself than he that gives only because he owes it. And
therefore if God be a debtor to man, and bound in justice to reward him,
he doth not act so freely as if no such obligation lay upon him.
2. It derogates likewise from the glory of Christ, because from his
merits.*Whoever merits any thing, acquires thereby a right to that
thing which before he had not, either in whole, or in part. A daylabourer hath no right to his wages but by his work ; and till his work be
done cannot challenge it: and so if believers merit eternal life, they do
by their works get a title to it, which before their working they had not.
And if they do by their works acquire a right wholly to eternal life, then
Christ hath not at all merited it for them: if in part they merit it, then
Christ hath but in part merited it for them, and something there is in
eternal life which Christ hath not merited.
EXCEPTION. And it is in vain to say, that Christ hath merited for the
saints a power of meriting; and that it is more for his glory to enable
them to do it, than to do it wholly himself.
ANSWER. For, besides that the Papists can never prove that Christ
hath merited any such power for believers, it is really more for the
honour of his bounty to purchase all for them himself, than to enable
them to it; as he is more bountiful who gives a man a great estate out
of his own proper goods, than he that enables him to get an estate by his
labour and industry.
Indeed Bellarmine speaks plainly, that God would have his children
merit heaven, because it is more for their honour than to have it given
them; (De Justif. lib. v. cap. 3;) so little is his Eminency concerned
for God's glory, as zealous as he is for the credit of the saints. Methinks he might have remembered, that what is given to the one is taken
away from the other; and if it be more for the saints' honour to have
their inheritance by way of merit, yet it is more for God's glory that they
have it as a gift.
Other arguments might be added, but I had rather mention enough
than all. I have been larger in these, because, though some of the
more learned among the Papists place the meritoriousness of good
Fide CHAMIERDH, torn. iii. lib. xiv. cap. 20.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

201

works upon something else than the intrinsic excellency of them, yet
this is the most popular and dangerous error among them; the vulgar
sort, not understanding the distinctions and niceties of some few scholars,
are more apt to believe their good works to be of their own nature and
for their own excellency meritorious. More briefly, therefore, of the
rest: Bellarmine bears us in hand, that the complete meritoriousness of
good works ariseth from the addition of God's promise to them ; so that
they which would not have merited eternal life otherwise, (though proportioned to it, if he may be believed,) yet, the promise being made, are
truly worthy of it.
Against this we argue, that if the accession of the promise make good
works to be truly meritorious, then it must be either because the promise
makes good works better, more excellent and noble, than they would have
been had no such promise been made; or else because (which is this
cardinal's notion) the promise obligeth God in justice to reward them,
which without it he were not bound to do.
1. But the addition of God18 promise doth not raise the rate of good
works, not ennoble them, nor add any intrinsical dignity or worth to
them, nor make them in themselves better than they would have been
if such a promise had not been made; the promise being something extrinsical to the works themselves, $<?., from whence therefore they can
receive no new degrees of inward goodness or worth.The proper formal
excellency of a good action ariseth from its conformity to its rule, the
lightness of the principle from whence it proceeds, and the end to which
it is directed. If therefore it proceed from a supernatural principle, and
be referred to a supernatural end, and be in other things agreeable to its
proper rule, which is the command of God, and not the promise, (for
that, though it be an encouragement to work, yet is not the rule of our
working,) it hath all in it that is necessary to the essence of a good
work, whether any promise be made to it or not. Indeed, the more
high and intense the principle of grace is from whence it proceeds, and
the more directly and expressly it is ordered to its end, and the more
exactly it is conformable to its rule, the more good, the more gracious
it is; but the adding of the promise makes it not one jot more gracious,
more intrinsically worthy: had God never made any promise of rewarding the good works of believers, yet they would have been as good as
now they are. Nay, I meet with a Schoolman that says, if the promise
make any alteration in the nature of a good work, it is rather by
diminishing from its goodness than adding to it, so far as it may be an
occasion of a man's acting less out of love to God, and more out of love
to himself.* However, did any new goodness accrue to a good work by
the accession of God's promise, it would follow that the least good work
Nee ilia promittio facit ojnu mtliut, itt patet per tubstantiam operit et per ornate ejut
circumstantial indwstivi: imo, for titan mindt bonwm ; facit enim inttntionern mtnut tinceram. Qui enim priue operabatw puri propter Deum solum, nunc forsitan operetur
propter retributionem promistam.BRADWARDINUS De Causa Dei, lib. i. p. 339. " Nor
does that promise make the work better, as ia plain by the substance of the work, and
by all its circumstances, inductively considered: nay, perhaps the promise makes the
work less good; for it causes the intention to be less sincere. For he who before acted
purely for the sake of God alone, now perchance may act on account of the promised
reward."EDIT.

202

SERMON XMI. GOOD WORKS NOT MERITORIOUS OF SALTATION.

of a saint should thereby be so elevated and raised in its worth and


value, as to be made equal to the greatest: the giving a cup of cold
water to one of Christ's disciples, should be equal to a man's laying
down his life for Christ. For " they which agree in some third, agree
between themselves," as the learned bishop Davenant argues; * and so
if the giving [of] a cup of cold water to a disciple of Christ be by God's
promise made equal to eternal life, dying for Christ being no more, even
after the accession of the promise, they must be both equally good and
(in the Papists' style) equally meritorious actions, because both commensurate to and meritorious of the same reward. Nay, supposing
God should promise eternal life to a merely moral work, which had no
supernatural goodness in it, or to an action in itself indifferent; yet
that action, though not gracious in itself, should be of as great dignity
and value as any the best and most spiritual action whatever. For the
best action cannot be imagined by Papists themselves to deserve any
more than eternal life, and even a mere moral or indifferent one would
by the help of the promise deserve as much; and yet the Papists
acknowledge that none but gracious ones can deserve it. And how
absurd would it seem in the things of this life, for a promise or contract
thus to raise the value of a man's labour or money above the due
estimation and intrinsic worth of it! Would it not seem strange, nay,
ridiculous, to affirm, when two men buy two parcels of a commodity,
of equal worth in themselves, but at unequal rates, (suppose the one at
a hundred pounds as the full value, the other at five pounds,) that the
contract made between the buyer and seller, or the promise of the seller
to let his chapman have his goods at such a price, did raise the value of
his five pounds, and make it equal to the other's hundred ? Who would
grant this? Who would not say that such a commodity were in a
manner given away, or the just price of it abated, rather than the value
of the money raised ? It is a case here; -and what our adversaries speak
of good works being made meritorious by the addition of God's promise,
is no less ridiculous and void of reason.
2. The addition of God's promise of rewarding good works, doth not
bind him in strict justice to reward them.We acknowledge that he is
engaged, by, his immutability and faithfulness, to reward the holiness of
his saints, having once promised so to do; but that is no more than to
say, that God is engaged to act like himself, suitably to his own nature.
It is agreeable to God, as God, to be faithful and true to bis word. If he
were not faithful, he could not be God: not to be faithful were to " deny
himself." (2 Tim. ii. 13.) But it is quite another thing to be bound in
strict justice to render to men such a reward as he hath promised. For
the object of justice being the equality of the thing given and the thing
received, and it being the business of justice to see to that equality, and
that so much be returned for so much, God being bound by his promise
to make such an equality of the reward to the work, argues imperfection
in him ; for it implies that God is man's debtor, and hath received more
of him than hitherto he hath given him; or that a man's works exceed
all his receipts, and all God's former bounty: in a word, that man hath
done more for God than God hath yet done for him, on the account
* Qute conveniunt in aliquo tertio conveniunt inter se. De Jus/Hid avtuali, cap. 63.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

203

whereof he is bound to give him more, (namely, the reward,) that so


there may he an equality. And if this do not imply imperfection in God,
what doth? Besides, if after God hath promised glory to a righteous
man walking in his righteousness, yet he should not give it him, such an
one could only say that God did break his word, or act contrary to his
faithfulness; but he could not say he acted unjustly, or did not give him
as much as he received from him. " If," saith a Papist himself, " God
should not give glory to a man that died in a state of grace, or should
take it away from one already possessed of it, yet in so doing he should
not be unrighteous." * To conclude: justice, properly taken, implies
an equality ; and where equality is not, there cannot be justice. But
there is no equality not only between God and man, but between man's
working and God's rewarding; and it is not the addition of a promise
that either levels the reward to the work, or raiseth the work to the
reward.
But, say some of our adversaries, good works become meritorious of
eternal life, by being sprinkled with Christ's blood, commended to God
by his merits. We would willingly see the proof of it. Let them tell
us, if they can, what it is which Christ's merits do superadd to the
goodness of the work whereby it becomes meritorious, when before,
though truly good, it was not so. We grant indeed, that as there is no
goodness in ourselves, so likewise none in our works, which is not the
effect of Christ's merits; but, supposing the goodness of them, we would
know what it is that Christ's merits do further add to them to make
them meritorious. True, indeed, the merits of Christ do procure both
acceptance and reward for the good works of the saints; but they do not
make these works intrinsically perfect: they are the cause why the
failings of the saints in them are not imputed; but they do not remove
those failings and weaknesses from them. Nay, more: Christ's merits
do no more make the good works of believers meritorious, than Christ
\
communicates to believers themselves a power of meriting.f But that
\
can never be; a mere creature is uncapable of such a power. To merit
\
is proper to Christ only, and cannot agree to any of his members. The
^ power of meriting eternal life consists in the infinite virtue of the person
meriting answering to the glory merited ; and therefore to say that Christ,
by his merits, makes the good works of the saints meritorious, is to say
that he communicates to themselves an infinite power, and to their works
an infinite excellency.
To all these I add but this one general argument: It is not lawful for
men to trust in their own works ; and therefore they do not merit any thing
of God by them.For what reason can be given why a man might not
put confidence in them, if they really deserved a reward of God, and so
were really the cause of man's salvation ? It is true indeed, [that] the
confidence of a believer, and his rejoicing in the goodness and safety of
his spiritual estate, and hope of life, may be helped on by, and in a sense
proceed from, his obedience and good works; because they are an.evidence of his faith, and so of his interest in Christ, acceptance with God,
Si Detu deeedenti in gratia non daret yloriam, out si ha&enti gloriam auferret, tamen
nihil injustum faceret.DUBANDUS, u6i supra; AQUINAS, Prima Secundte, qxueat. cxiv.
art. 1.
f P** RIVET Orthod. Cathol.

204

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION*

and title to the heavenly inheritance. But this is quite another thing:
there is a vast difference between a man's taking comfort in his obedience
as the evidence of his title to glory, and trusting in it as that which
gives him that title. Nehemiah, though he reflect on his good deeds,
and comfort himself in them, yet expects his reward on another account:
" Spare me according to the greatness of thy mercy." (Neh. xiii. 22.)
And so our Psalmist, in the text: " To thee, 0 Lord, belongeth mercy :
for thou renderest to every man according to his works." And how frequently do we find the saints disclaiming all confidence in their own
holiness and obedience, when they have to do with God and his judgment ! But, to descend from the saints to a cardinal: Bellarmine himself, after his laborious disputes in defence of merits, and for justification
by works, in the very same chapter where he pleads for the lawfulness of
men's trusting in them, at last hath this conclusion,that "because of the
uncertainty of man's own righteousness, and the danger of vainglory, it is
the safest way for men to place their whole confidence in the mercy and
goodness of God alone." * And if Bellarmine say it is safest, I will say it
is wisest; and the cardinal doth but trifle in contending so much for the
merit of good works, and so, in a business of the highest importance,
putting men upon a course which he himself dares not say is safe.
PAPISTS* OBJECTIONS REMOVED.

III. Having said thus much for the confirmation of the truth against the
Papists, it is high time [that] we give them leave to speak for themselves,
and hear what they can say for the merit of good works in relation to
the reward of eternal glory.
OBJECTION i. First, therefore, they tell us, that eternal life is in scripture frequently called " a reward :" " Great is your reward in heaven."
(Matt. v. 12.) "But that we receive a full reward." (2 John 8.) "I
come quickly, and my reward is with me." (Rev. xxii. 12.) And so in
other places. "Now," say they, secondly, "mercee et meritumt 'a
reward and merit/ are correlates, so that merit infers reward, and reward
implies merit; and therefore if heaven, which is given to believers, be
the reward of their works, their works must needs be the merit of that
reward."
ANSWER 1. A reward may be taken either strictly and properly, for that
which is given to a man not only on consideration of his work, but is
proportioned and measured out according to it, and is in strict justice
due to him for it. And in this sense we deny that eternal life is ever in
the scripture called " a reward;" and let our adversaries prove it if they
can. Or, secondly, it is taken improperly and metaphorically ; and then
there is no such relation between it and merit as the objection mentions.
Thus, "God hath given me" sT3i "my hire," or "reward," saith
Leah. (Gen. xxx. 18.) And yet who can say that she merited a son at
God's hands by giving her handmaid to her husband ? " The fruit of
the womb is his reward:" (Psalm cxxvii. 3 :) and I wonder, then, what
is the merit ? Indeed, what is " reward " in the latter part of the verse,
but the same that " heritage " [is] in the former ? So, Gen. xv. 1 : " I
Propter incertitudinem propria juttitiae et periculum inanis ghriae, tuiisaimum est totam
fiduciam in tola Dei muericordid et benignitate reportere.De Justif. lib. v. cap. vii.
prop. 3.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

205

am thy shield, and thy exceeding great reward." And will the Papists
say that God himself falls under men's merit? And yet so it must be,
if there be such a necessary relation between reward and merit. Yet
more fully: " To him that worketh is the reward not reckoned of grace,
but of debt." (Rom. iv. 4.) Here are plainly two sorts of rewards,
one proper, and of debt; the other improper, and of grace. And therefore I conclude, that eternal life is called "a reward" in scripture
improperly and metaphorically; and no otherwise than as any thing
given to another, on consideration of service done, may be called " a
reward," though it be a thousand times greater than the service is, or
though it be not at all due to him to whom it is given : as when a master gives something to his slave who hath done his work well; though he
were not bound to it, his servant being his money, and being bound to
do his work, and do it well, though no reward should be given him.
2. As eternal life is sometimes called " a reward," so it is other times
called " a gift." (Bom. vi. 23.)
EXCEPTION. If it be here excepted, that it is properly called " a
reward," and metaphorically " a gift;"
ANSWER. Camera answers,* that that which is properly a gift may
metaphorically be called " a reward," as if it be given on the account of
some service; as when a master gives a gift to his servant for doing his
work, which yet (as before) he was not obliged to give. But that which
is properly a reward can by no means be called " a gift;" because a real
proper reward implies something worthy of it, whereby it is deserved,
and the reward is a debt due in justice to such a work. And so if eternal life be a reward, it cannot at all be called " a gift," at least without an
unpardonable catachresis ; whereas, though it be properly a gift, it may
figuratively be called " a reward," because of some resemblance to it, in
that God rewards men with eternal glory after they have done him service, though they were bound to have served him, however no such
reward were to be given them. And yet again: eternal life is called
" an inheritance," as well as " a reward." " And," says a learned
man,f " either both these names are given it properly ; or both figuratively; or one properly and the other figuratively. The first cannot be ;
for to be properly an inheritance and reward too will imply a contradiction. Who knows not that a reward, properly taken, is always deserved, but
an inheritance is not ? And so eternal life,' if it be properly both, must
be given to some antecedent desert, because a reward; and without it,
because an inheritance; and so freely, and not freely ; out of justice, and
not out of justice. If it be metaphorically only called both ' a reward'
and ' an inheritance,' we gain as much as we need; for then it is not
properly a reward, and so not truly deserved, the Papists themselves
being judges. If one be taken properly, the other figuratively, it may
easily be proved that the figurative sense must rather be applied to its
being a reward than an inheritance ; unless we will say not only that eternal life is properly a reward, but believers are properly mercenaries. And
if the Papists are so fond of their merits, that rather than fail they will
own themselves mercenaries, much good may it do them ; we envy them
not the honour."
Opera, cap. i. p. 44.

t CHAMIERUS, De bonis Operibtu, cap. 6.

206

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

OBJECTION n. Several places they allege where the scripture speaks of


believers as worthy of the reward : . |3?
" That ye may be counted worthy of the kingdom of God."
(2 These, i. 5.) 7<< y.vf sv $ < a<oj triv
" They shall walk with me in white: for they are worthy." (Rev. iii. 4.)
Much stress they lay upon the word " worthy;" and so argue the saints
to merit eternal life, because they are said to be worthy of it.
ANSWER. The worthiness spoken of in such places is plainly the
saints' fitness for, and suitableness to, the reward of glory ; that disposition which God works in those whom he intends to glorify; of which
the apostle speaks in Col. i. 12: "Who hath made us meet to be partakers of the inheritance of the saints in light:" where the Vulgar
Latin renders it, Qui dignos nos fecit, though the Greek ixav<rm signify no more than (as we translate it) " making meet," or " fit." And
in how many other places is the same word used for fitness, or suitableness ! " Bring forth fruits meet for repentance ;" (Matt. iii. 8 ;)
that is, such as become those who truly repent; and yet the Greek hath
it, ?, " [fruits] worthy of repentance." And
if we take it in the Popish sense, what fruits are they which are worthy
of repentance, so as to merit it 1 Not works before it; for they themselves will not affirm works wrought before the first grace to merit that
grace, at least by way of condignity. Nor can it be said of works after
repentance; for who is so weak as to say, [that] a man may truly and
properly deserve what he hath already, by something which he doeth
afterwards? Other places confirm our interpretation of the word.
" That ye walk worthy of the vocation wherewith ye are called,"
rspnrmjeri, (Eph. iv. 1,) is DO more than to "walk suitably or agreeably to their calling;" and, Aio>j euayyeAiow , " To
have our conversation worthy of the gospel," (Phil. i. 27,) is no more
than, (as our translation renders it,) "asbeeometh the gospel;" and
0, which we render " to count worthy," (2 These, i. 5,) is no
more than dignari, "to vouchsafe." And the same use both of the
Greek and Latin word is frequent in heathen authors; * so that nothing
for merit in a proper sense can be inferred from it. Or if dignity must
needs be in the case, the Greek word will rather signify, " to dignify"
or " put honour upon another," than suppose any dignity inherent in
him; or, if you please, so to deal with a man as if he were worthy,
whether he be so or not: f and thus it will rather imply a kind of
imputation of worthiness to a person, than its being really in him.
Again: when the saints are said to be worthy, it is not to be understood of any such dignity in them as answers to what the law requires,
or of an absolute worthiness of the reward; but rather of a comparative
Conjugio, Anchisa, Penerie dignate super bo.VIRGILII jEneid. iii. 475.
" Whom heavenly Venue honoured with her love."DRV DEN'S Translation.
Quo* quonfam meli nondwm diynamur honore.OVIDII Metamorph. i. 194.
" Since yet on them we please not to bestow
Celestial dwellings."SANDYS'S Translation.
f /iwos, qui imprimis honore dignitt haietur, vel plurimi fit. , dignumjudicnre.Sen DAS. " The Greek participle signifies ' one who is especially counted worthy of
honour, or most highly esteemed.' The verb itself means,' to judge any one worthy.' "
EDIT.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION. 20?

one. When they are said to be worthy, they are compared with wicked
men, in respect of whom they may be said so to be; because although, in
strict justice, they do not merit life, yet they are qualified for it, and
suited to it, by having those holy dispositions wrought in them which
God intended to furnish them with, in order to the enjoyment of so glorious a recompence as he hath designed them for.
OBJECTION in. Those places of scripture are objected * in which
the reward is said to be given men according to the proportion and measure of their works and labour ; from whence they infer, that in rewardlag good works, God hath respect not merely to his liberality, or promise, or favour, but to the dignity and efficacy of the works themselves ;
so that as evil works do really deserve eternal death, good ones do likewise deserve eternal life.
ANSWER. The general answer to this argument was laid down in the
explication of the text; namely, that God's rewarding men according to
their works, is to be understood of the nature and kind of them, not of
the value and dignity of them ; that they who do well shall fare well,
and they that do otherwise shall be otherwise dealt with: it shall be well
with the righteous, and ill with the wicked: there is a blessing for the
one, and a curse for the other. As for the particular scriptures, they
may be easily answered. First: my text is brought in against me, that
God " renders to every man according to his work;" but it carries its
answer along with it,that though God reward men according to their
works, and so give life to those that are righteous, yet it is out of mere
mercy [that] he doeth it. Let but Bellarmine read the whole verse together, and make the best of it he can. And for Luke vi. 38, " With the
same measure ye mete withal it shall be measured to you again ;" either
it is to be understood not of God's judging and rewarding men in the
future life, but of man's judgment in this life: as if he had said, " As
you deal with others, so others shall deal with you ; you shall have such
as you bring, and be paid in your own coin." Or else, if it be meant
of God's judgment, yet it is of a judgment of condemnation, not of
absolution, and so is wholly impertinent to the business in hand: Christ
doth not say, " Do not absolve others, lest God should absolve you;"
but, " Do not condemn others," that is, rashly, sinfully, " lest God condemn you righteously." And so much seems to be implied in the
parallel place. (Matt. vii. 1,2.) 1 Cor. iii. 8 is alleged too: " Every
man shall receive his own reward according to his own labour;" but to
little purpose: for the apostle speaks not there of the salvation of some,
and the damnation of others ; but only of the difficulty of the salvation
of some, who had built on the foundation " wood, hay, stubble," (verses
1215,) who, he says, should be saved, "yet so as by fire:" some
should be saved with more difficulty than others; yet all should be saved.
The other places [that] they bring here, (" Reward every man according
to his works," Matt. xvi. 27; " Whatsoever a man soweth, that shall
he also reap," Gal. vi. 7 ; " Who will render to every man according to
his deeds," Bom. ii. 6,) need no more than the general answer before
given, which is confirmed by verses 710, of the same chapter, (1 Cor.
iii.,) which speak plainly of the kind or quality according to which the
* BEI.LABMINUS De Jusli/icaiionef}ib. v. cap. 3

208

SERMON . GOOD WORKS NOT MERITORIOUS OF SALVATION.

reward shall be given, not of the worth or dignity of them ; and yet it is
further assured by the last place [which] the Papists allege under this
head: " To give to every man according as his work shall be." (Eev.
xxii. 12.) This text is a commentary on all the rest; for what is in
the other places, .* , " according to their works," is in this
place, & TO ttrrat, " as his work shall be;" that is, if a
good work, eternal life; if an evil one, eternal death.
OBJECTION iv. Those places are urged in which eternal life is so
said to be given to good works, as that those works are the reason why
it is given them. The chief are: " Inherit the kingdom prepared for you
from the foundation of the world: for I was an hungred," &c. (Matt,
xxv. 34, 35.) " These are they which came out of great tribulation,
and have washed their robes and made them white in the blood of
the Lamb. Therefore are they before the throne of God." (Rev. vii.
14, 15.)
ANSWER. The stress of this argument lies on those particles, "for,"
" therefore," &c.; too slender twigs to keep the Popish cause from
sinking. For they do not always signify a connexion by way of
causality, or one thing being the true and proper cause of another; but
only by way of consequence, or the following of one thing upon
another; the connexion of two things, whereof the one is antecedent,
the other consequent: as, if you say, " It is day; for the sun is up ;"
you then assert the sun's being up to be the reason of its being day, and
rightly too: but if you say, " It is day; for I see the sun," you will not
affirm your seeing the sun to be the reason of its being day; and your
" for" will signify no more than that your seeing the sun follows upon
its being day. You prove well that it is day because you see the sun ;
but you prove it not by the cause, but by the effect. If you should say,
" Popery is a wicked religion ; for it makes treason lawful," you show
why it is a wicked religion: but if you say, " Some Papists have been
wicked wretches ; for they have been convicted of treason, and hanged
for their pains," you do not allege their being convicted and hanged as
the cause of their wickedness. So likewise in the places urged upon us,
when the reward is said to be given to men for or became they have
done thus and thus, that doth not imply their having done so and so to
be the proper cause of the reward given them; but only the connexion
between their work and their reward, their so doing and so receiving.
In 1 Tim. i. 13, Paul, speaking of his blaspheming and persecuting,
says, he " obtained mercy, because " he " did it ignorantly in unbelief."
And can any man say, that Paul's ignorance and unbelief (allow that
they might lessen the sinfulness of his persecution and blasphemy) were
the meritorious causes of his obtaining mercy ? " When it is evening,
ye say, It will be fair weather : for the sky is red." (Matt. xvi. 2.) Is
the redness of the sky the cause of fair weather, or only an indication of
it? When, therefore, Christ invites the saints to inherit the kingdom
prepared for them, &c., because he was an hungred, and they gave him
meat, &c., he doth not thereby signify that their good works were the
meritorious causes of their inheriting that kingdom, but only the antecedents of it, and the evidences of their title to it. And that is confirmed by our Saviour's own words, in that he doth not merely call them

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

209

to take possession of it, but to " inherit" it, (/)<,) or " take
possession of it as heirs and by right of inheritance," and consequently
not in the right of their merits.* And if he had meant those works
[which] he mentions to have been the meritorious cause of their salvation, he could (with Bellarmine's good leave) have more clearly
expressed it, and plainly told them, that they had merited the kingdom,
and he was bound in justice to see them settled in the possession of it.
So that it can no more be concluded from hence, that the saints do, by
their good works, 'deserve heaven as their reward, than if God should
have said to the Israelites, at the end of their forty years' voyage toward
Canaan, " Go in now and possess the promised land; for you have been
forty years in the wilderness, and have been exposed to many difficulties
and hazards,"that therefore they had thereby merited that land.
EXCEPTION. If it be said that Christ speaks the same, and as much
of the good works of the saints, as he doth of the evil works of the
wicked, the same word " for" being used in verse 42, as well as in
verse 35:
ANSWER. I answer, that it will not follow from thence that good
works are as truly and properly the causes of salvation, as evil ones are of
damnation, there being so great a difference in the case : and we do not
conclude men's wicked works to be the cause of their damnation merely
because of the conjunction used by our Saviour in this place; but from the
nature of the thing itself, and other scriptures which speak more fully to it.
As for that place in Rev. vii., take but the whole words together, and
Bellarmine hath his answer: " These are they that came out of great
tribulation, and have washed their robes, and made them white in the
blood of the Lamb ;" (verse 14 ;) then follows, " Therefore are they
before the throne of God." (Verse 15.) Wherefore? Because not only
they " came out of great tribulation," but because they " have washed
their garments," &c.
\
OBJECTION v. These places of scripture are urged, where eternal life is
\
promised to good works: " If thou wilt enter into Hie, keep the commandments." (Matt. xix. 17.) " Every one that hath forsaken houses, or
\
brethren, or sisters," &c., " for my name's sake, shall receive an hundred!
fold, and shall inherit everlasting life." (Verse 29.) So, 1 Tim. iv. 8:
" Godliness hath the promise of the life that now is, and of that which is
to come." James i. 12 : "Blessed is the man that endureth temptation :
for when he is tried, he shall receive a crown of life, which the -Lord
* Quia fides factis declarafur, qua omnibus nota tunt et manifesto, constntanewn est e
factu potius qutan fide sententiam pronttnciari. Antequwm Christus hoec sanctorum opera
lommemorat, veras et propriat salutit causa* at tinff it, Sic.} quando enim hereditatem eat
adire jubet, Dei in Christo adoptioni otnnem juttitiee et taiutit causam tribuit. Quod enim
jure hereditario aliquis potsidet, id suit operibus minimi meretur. Tvm quod subjungit,
paratum hoc ittis fuisse regnum a jactis mttndi fundamentis, acternam Dei electionem omnibus operum meritis opponit. Q. 4. WHITAKERDS Contra Ouraeum. " Because faith is die
played by deeds, which are known and manifeot to all, it is fitting that the sentence should be
pronounced on the ground of deeds, rather than on that of faith. Before Christ recounts these
works of the saints, he touches upon the true and proper causes of their salvation: for,
when he commands them to enter into the inheritance, he attributes all the cause of their
righteousnes and salvation to their adoption by Qod in Christ. For. what any one possesses
by hereditary right, that he by no means merits by his own works. Besides, what he subjoins,
that this kingdom was prepared for them from the foundations of the world,opposes the,
eternal election of God to all the merits of works."EDIT.

210 SERMON . GOOD WORKS NOT MERITORIOUS OF SALVATION.


hath promised to them that love him." Thus they may argue from such
places as these:They that do these works to which eternal life is
promised merit that life: But believers do those works: Therefore they
merit, &c.
ANSWER 1. It is most false that they that do that to which the
reward of life is promised do deserve that reward : for,
(1.) No man deserves that which is promised to him, unless by doing
something which is adequate and proportionate to the thing promised :
but (as before was declared) the good works of the saints are not proportionate to eternal life, nor answerable in goodness and dignity to it;
and so cannot deserve it. You may promise a man a hundred pounds
for a day's labour which is not worth above two shillings: and can it
then be said that he deserves your hundred pounds ?
(2.) A promise may be made to a man for doing that which he is
bound to do, though nothing were given him; as when you promise
a reward to a slave, who yet was before bound to do your work j and
then his doing it doth not deserve what you give him.
(3.) Justification is promised to them that believe and repent: and
will the Papists say that a man deserves to be justified by his faith
and repentance ? A king promiseth pardon and life to a rebel, if he lay
down his arms ; to a robber, if he leave off his robbing : and can it be
said that such do deserve pardon or life for laying down their arms, or
leaving off their wicked courses, when they were bound, however, to have
done it, and the prince was not bound to hire them to it 1
2. To the minor proposition we answer: Eternal life is promised to
good works, (so to speak for once, though improperly ; the reward being
promised not to good works themselves, but to them that do them,)
either,
(1.) In the first covenant, or covenant of works; and then works are
the sole and adequate condition of salvation, and a man's right to it.
But then those works must be every way perfect, and answerable to the
law that requires them. And thus the minor proposition is most false,
that any believer on earth doeth that to which eternal life is promised.
For none do all [that] they should; and what they do, yet they do
not as they should.
(2.) Or in the second, the covenant of grace; as where the crown of
life is promised to them that love God ; (James i. 12 ;) and other places
of the like import: but then it should be considered, (i.) That life is
promised not to works alone, nor to works merely as works ; (for that is
the very tenor of the law ;) but as joined with and proceeding from
faith; and then they are neither the only nor the complete or adequate
condition of obtaining eternal life, (ii.) That they to whom this promise is made are believers, such as are accepted in Christ unto eternal
life, even before those works are wrought; and then their works are not
at all the condition of their being entitled to life; though the evidence
of their titJe to it, and the means of fitting them for it, they may be, as
hereafter more. And so we say, that however believers do those things
to which eternal life in the covenant of grace is promised, yet they
are not entitled to it by their so doing, and therefore do much less
deserve it.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

211

This may suffice for the other places alleged. As for that of Matt,
xix. 17, it is manifestly a legal command, suited by our Saviour Christ to
the question of the young man who sought for life by the law; * our
Saviour therefore accordingly answers him, and sends him to the law.
" What good thing shall I do ? " says the young man; " Keep the
commandments," says Christ. " If thou wilt have life by the law, fulfil
the righteousness of the law ; if thou art only for doing, do all that God
hath set thee to do." And " this was the way to bring him to faith, by
convincing him of the impossibility of fulfilling the righteousness of the
law;" f (which he farther doth by the following command : " Go and
sell that thou hast," &c.; where he detects the young man's secret
covetousness, whereby he had broken the law;) and that, after all his
endeavours after a righteousness of works, if he would at last be saved,
he must quit his hopes of life by them, and look to Christ alone for it,
seeing elsewhere it was not to be found.
OBJECTION vi. They argue eternal life to be deserved by believers,
because it is given to them out of justice; and that it is so, they prove
by 2 These, i. 6, 7: " It is a righteous thing with God to recompense
tribulation to them that trouble you; and to you that are troubled rest
with us," &c. 2 Tim. iv. 8: " Henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous Judge, shall give
me at that day : and not to me only, but unto all them also that love his
appearing." Heb. vi. 10 : " God is not unrighteous to forget your
work and labour of love." And so James i. 12 ; Rev. ii. 10; and suchlike places.
ANSWER. God gives eternal life to believers, not out of strict justice,
in a proper sense, but out of that which we call "justice" or "righteousness of faithfulness or constancy." And though he may be said
to reward both saints and sinners righteously, or out of righteousness ;
yet not in the same way, or out of the same kind of righteousness. It
is indeed righteous for God to recompense the labours and sufferings of
his people, because he hath promised so to do ; and it is righteous that
he should act according to his own determination and promise ; but it is
not so righteous for him to do it as that his recompensing them is
formally an act of remunerative justice. And when the apostle tells the
Hebrews that " God is not unrighteous to forget their work and labour
of love," (Heb. vi. 10,) he means no more than that he is not unfaithful,
not unconstant; he will not change, nor break his word.
EXCEPTION. But is not the last day called, Stxaioxpicnaj
*, " * the day of the righteous judgment of God ;' who will render to
every man according to his deeds ? " (Rom. ii. 5, 6.)
ANSWER. The same day, as it is called " the day of God's righteous
judgment," so is likewise called " the day of redemption $" (Eph. iv.
30;) and "a day of mercy:" "The Lord grant that he may find mercy
in that day;" (2 Tim. i. 18;) and "a day of refreshment:" " When the
times of refreshing shall come." (Acts iii. 19.) And as Christ is said to
come to "judge the quick and the dead," (2 Tim. iv. 1,) so likewise to
appear to the salvation of believers. (Heb. be. 28.) That great day there CALVINUS in locwa.
t Neqtu meliuf inanem juttitiam refutare potuit, yuam ri
ilium ad leyem egiyeret.WHITAKBRUS.

212

SERMON XIII. GOOD WORKS NOT MERITORIOUS OP SALTATION.

fore is properly a day of mercy, of redemption, of refreshment, of salvation to believers; and but figuratively a day of righteous judgment as to
them, so far as it hath some resemblance to a righteous judgment, because
God then gives eternal life with respect to something going before;
namely, the obedience and holiness of those whom he rewards; not as if
it did really deserve that reward, but because it is the way in which God
hath determined to act. He gives glory to those that have lived graciously ; happiness to them that have continued in the exercise of holiness.
OBJECTION vn. Lastly. They argue from those places of scripture
where God is said not to be an accepter of men's persons :"" For there is
no respect of persons with God." (Rom. ii. 11.) "God accepteth no
man's person." (Gal. ii. C.) "Who without respect of persons judgeth
according to every man's work." (1 Peter i. 17.) Hence says Bellarmine, " Respecting men's persons is contrary to distributive justice; as
when a judge gives a reward without merit, or a greater reward to
lesser merits, or on the contrary. Therefore God, in giving rewards, considers men's merits, and according to the diversity of them assigns them
their several mansions in heaven."
ANSWER. That God is no respecter of persons, we grant; and that
accepting men's persons is contrary to distributive justice, we grant too.
But what is that to us, who deny that God's rewarding the good
works of the saints is an act of distributive justice ? For it is, as was
before proved, an act of grace; and accepting of persons hath no place
in rewards of grace, though those rewards he never so much above the
deserts [of], or altogether without deserts in, the persons so rewarded.
They that laboured but one hour in the vineyard received as much as
they that had been all the day at work; (Matt. xx. 9;) which ought not
to have been, according to distributive justice; but well might, according
to grace. What God gives, he gives out of no stock but his own: and
may he not do what he will with his own? (Verse 15.) What is it to
BeUarmine, if God will give glory and blessedness to those that never
deserved it of him, seeing he wrongs not others in what he gives to some,
and he receives nothing from any to distribute to any ? What God gives,
he may, if he please, not give at all; or he may give out and dispense
to whom and as he sees fit.
Several other arguments Bellarmine brings to prove the merit of good
works; but they are all of lesser consequence, and not likely to prevail
with any that can answer the seven already mentioned; which indeed are
the most plausible of any [that] he brings, and the very seven locks
wherein the great strength of this great champion lies ; and these being
shaven off, (let them grow again, if they can!) this Romish Samson is
but like another man. (Judges xvi.) As for the testimonies [that] he
brings out of the fathers, you need not fear them, and I shall not trouble you with them; having in the beginning given you an account in
what sense they generally take the word " merit," which makes nothing
at all for the Papists' cause.
Only one argument more there is still behind, which, though all the
Papists conceal, I will not. You find it in Acts xix. 25 : " Ye know that
py this craft we have pur wealth." I dare say Demetrius speaks the very
heart of Bellarmine; only he was a mechanic and a fool, and so uttered

SERMON XIII. GOOD WORKS, NOT MERITORIOUS OF SALVATION.

213

all hie mind; whereas our cardinal was a crafty Jesuit, and knew how to
keep-in his. But how to answer this argument I know not, unless by
granting the whole. That the doctrine of merits is a gainful doctrine,
cannot be denied, when the art of meriting is so liberal an art. It first
replenisheth the church-treasury;, which again, by the help of indulgences, empties itself into the pope's exchequer. Only these good works
suffer some alteration in the exchange; and, by I know not what kind of
new ferment in their last receptacle, what was merit in the church storehouse, is in the pope's purse transubstantiated into metal, which puts his
Holiness out of a capacity of saying, as Peter did, " Silver and gold have
I none." (Acts iii. 6.) The sum is this: the doctrine of merits is no
doubt a fundamental doctrine: super-erogations are built upon it; indulgences are built upon it; purgatory itself, and prayers for the dead
are built upon it: and, not to go so far as the other world, how many
good things in this life are built upon the foundation of Popish good
works! many religious houses, and many religious orders, many a fair
monastery, and many a stately temple, and many a fat benefice. And
who can say but the foundation must needs be precious, when the superstructure is so rich ? Well then may the Popish priests stickle for the
principal, when the interest is all their own. Well may they contend for
merits, as pro aris et foci, as " not only for their altars, but for their
chimneys too," when it is the zeal of meriting that keeps their kitchens
warm. In a word: well may they "sacrifice to these nets, and burn
incense to these drags," when " by them their portion is made fat, and
their meat plenteous." (Hab. i. 16.)
But here two queries may be made:
QUERY i. " Upon what account are believers bound to the practice of
good works, if they merit not by them ? "
ANSWER. Upon several, and good ones too: reason enough we have
to persuade us to the practice of good works, though we place no merit
in them.
1. God's command is of itself sufficient, though no other reason could
be given.He hath commanded us to "be holy;" (1 Peter i. 15;) to
" exercise ourselves to godliness ;" (1 Tim. iv. 7;) to " follow peace and
holiness;" (Heb. xii. 14;) to " put on bowels of mercies, kindness, humbleness of mind," &c.; (Col. iii. 12, 13 ;) to "be ready to distribute,
willing to communicate:" (1 Tim. vi. 18 :) and, in a word, that "they
who have believed in God, should be careful to maintain good works."
(Titus iii. 8.) God is our sovereign; his will is our rule and our reason.
What he will have us do, we must do : and his command is sufficient to
make our actions not only lawful, but necessary; not only to warrant us
in the doing of them, but oblige us to do them. And we need not doubt
but our actions will be as acceptable to God which are done out of compliance with his will, as any that are done with a design of meriting at
his hands. Obedience will go as far as mercenariness.
2. Good works are the way in which God hath appointed us to walk in
order to our obtaining eternal life.They are ma ad regnwn, the path of
life, " the way to God's kingdom," the work we are to do ere we receive
our reward, the race we are to run ere we be crowned. Though God save
us not for them as meritorious causes of his saving us, yet those that

214

SERMON XIIT. GOOD WORKS NOT MERITORIOUS OF SALVATION.

are capable of doing them he doth not ordinarily save without them: *
*' We are his workmanship, created in Christ Jesus unto good works,
which God hath before ordained; that we should walk in them." (Eph.
ii. 10.) " Without holiness no man shall see the Lord." (Heb. xii. 14.)
Though eternal glory be not, as hath been proved, properly a reward, nor
God's giving it an act of strict justice; yet God hath, we acknowledge,
determined to give it, per modum prcemii,^ "after the manner of a
reward;" in that he will not give men the glory he intends them till
they have done him some service; not treat them as conquerers who never
fought his battle; not respect them as faithful servants who have been
sluggards or loiterers. The " sanctification of the Spirit," as well as
" belief of the truth," must go before salvation, " because God hath from
the beginning chosen us to salvation '* by the one as well as the other.
(2 These, ii. 13.)
3. The practice of good works is a special means to strengthen and
increase good habits in us.The actual exercise of grace heightens the
principle of grace. Doing good is the ordinary way whereby we grow
better. While we employ our talents, we add to our stock; we get grace,
while we act it; and lay up for ourselves, by laying out for God. Active
Christians are generally the most thriving Christians; they gather by
scattering, and are enriched by their very expenses. The more humility
men act, the more humble they grow; and the more love they exercise,
the more love they have: as the more we use our limbs, the more agile
and nimble they are; and the farther a river runs, the broader it spreads.
4. Good works fit us for the reward.It is by them we are " made
meet to be partakers of the inheritance of the saints in light." (Col. i.
12.) Though by faith we are entitled to that inheritance, because we are
"the children of God by faith in Jesus Christ," (Gal. iii. 26,) "and if
children, then heirs;" (Eom. viii. 17;) yet, over and above our title to
it, there is required in us a suitableness to and fitness for it. The father
of the Prodigal first embraces and kisses his poor returning son, and then
puts the robe upon him, the ring on his hand, and shoes on his feet;
he first pardons him, and then adorns him, and at last brings him into
his house and feasts him: he fits him for his entertainment ere he brings
him to it. (Luke xv. 2024.) God's pardoning a sinner is one thing,
and his' fully saving him is another; his receiving him into favour, and
receiving him into heaven; his giving him a right to the inheritance, and
giving him the actual possession of it. The first is done in a sinner's
justification, the other in his final salvation; but between these two comesin a third, which is, God's working in him a fitness and meetness for
that salvation, which meetness consists in a temper of spirit agreeable to
and capable of such enjoyments as are expected by and settled upon them
that are the heirs of glory.
And indeed, if we look into it, we shall find, that there is not only a
congruity that they who are to be made happy should first be made holy,
(in that it would be unbeseeming the wisdom and holiness of God to let
them enjoy him who never loved him, or crown" them with everlasting
* Etsi ad metam nunquam pervenitur nisi viam rectam ingredimur, via tamen non est
causa mette.WHITAKERUS. " Although the goal is never attained unless we enter upon
the right course, yet that courae is not the cause of the goal."EDIT.
t TWISSB.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

2] 5

blessedness who never prized or sought it,) but a necessity too, in that
unholy souls have no capacity for true- happiness; merely natural hearts
are not suited to a supernatural good: heavenly enjoyments are above the
reach of sensual creatures; and- the faculty, till elevated and raised by
grace, would be so much below its object, that it could take no delight in
it.* Now grace or holiness in the heart, is that very temper I speak of,
which makes a man capable of and fit for glory,a supernatural principle for a supernatural happiness; and though God begins this frame, and
infuseth something of this principle, in the work of regeneration, yet it
is further strengthened by the exercise of grace, and a course of good
works; which, we therefore say, do fit men for heaven by increasing grace
in them, wherein their fitness consists. Men's abounding in good works
is the way to heighten those graces from whence they proceed; and the
heightening their graces is the ripening [of] them for their glory. And
though God himself, as the author of all grace, is the principal agent in
carrying on this work of sanctification in them, and he who doth gradually "work"f them for the glory [which] he intends them; (Jer. xxxi.
18, 19;) yet they themselves having in their new birth received a new
life and new power from God, so far as they are active in the exercise of
grace, (which under him they are,)J so for likewise they are active in
preparing themselves for glory, and therefore deeply concerned to live in
the daily exercise of good works, as the means of preparing them
for it.
5. Good works bear witness to the goodness of our faith.They evidence it to be true, and of the right kind; not counterfeit, not sophisticate. And therefore we are greatly concerned to maintain good works,
that thereby we may be able to assert our faith against a quarrelling conscience, or an accusing devil, which otherwise we shall never be able to
do. We acknowledge that only to be a true justifying faith, and so of
the right stamp, which "purifies the heart," (Acts xv. 9,) "works by
love," (Gal. v. 6,) encourageth, and promotes, and produceth holiness,
and shows itself by works. (James ii. 18.) So that if faith be the root
of good works, good works are 'the fruit of faith: and how then shall we
know the root but by the fruit ? So that as, if the devil or conscience
charge us with disobedience to God and breach of his law, and that
therefore we are liable to the curse of the law, we plead in our defence,
that though we are not without sin, yet we are not without faith neither;
though we have offended God, yet we have believed in Christ: so-if we
be accused of hypocrisy or unbelief, and told that we have not received
Christ by faith, and therefore are liable to the woe of the gospel, we then
Operatio divina necetsaria et, quia mwtari not oportet et nova* creatura effici, priusgudm pafticipes ette pottumut ccelettium Leneficiorum. Nam in nobis nihil ett aliud quam
fumma ineptitudo ad bonvm spiritttale, sine intelligendum, rive faciendum, five denique capiendrnn.DAVENANTIUS in Colots, i. " A divine operation ia necessary, because we must
be changed and made new creatures, before we can become partakers of telestial blessings.
For in us there is nothing but the highest inaptitude for either understanding, or doing, or,
lastly, for receiving that wbiclt is spiritually good."EDIT.
t 2 Cor. v. 5.
,
rem epol\re rudem et mfarmem.CAMERO Exod. xam. 33, apud LXXIL, .(<
{. " Camero defines the Greek verb, used by the apostle in 2 Cor. v. 5, to mean, < to
polish, into form a rough and shapeless thing.' The same word is used by the Septuagint in
Exod. zzxv. 33; where our translators render the Hebrew, ' In carving of wood.'"EDIT.
Acti agtaau. " Being actuated, we act."EDIT.

216

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

produce our good works, a course of holiness, as the undoubted signs


and evidences of the reality and power of our faith. And in this sense
we may say, that as we ourselves must be justified by our faith, so our
faith must be justified by our works.
6. Hereby they further our assurance, and help-on our comfort.The
great comfort of a believer comes in by his faith; (Rom. xv. 13 ;) and
therefore usually so much comfort a Christian hath, as he hath evidence
of the truth and sincerity of his faith. While it is uncertain to him
whether his faith be right, he can have little comfort in it: little "joy
and peace in believing," while he knows not whether he really believes
or not. The same we may say of other graces, so far as they conduce
to the consolation of a Christian; a believer can enjoy little comfort in
them, if he perpetually doubt of them:. while he suspects himself to be
a hypocrite, it is no marvel if he taste not the sweetness of sincerity.
Now our good works, as before, give evidence to the truth of our faith,
and so likewise to the sincerity of other graces, as habits are known by
their actings, and we judge what a fountain is by the streams that come
from it. And therefore they that desire the comfort of grace, must be
diligent in the exercise of grace; they that are concerned for their own
peace and joy, are consequently so concerned to live and act, as that
they may attain that end. Beside, we might add, that the applause and
commendation of a sanctified conscience, upon the performance of good
works, and that inward secret delight which is usually the concomitant
of gracious actings, (which, so far as we'are renewed, are grateful to
that new nature which is within us,) is no small part of a Christian's
pleasure, and therefore no weak inducement to diligence and constancy
in such a course.
7. We are bound to the practice of good works, that so we may be
conformed to God and Christ.Christ, when on earth, "went about
doing good:" (Acts x. 38:) he did not only abound in holiness, but
activity; had not only a fulness of habitual grace in him, whereby he
was always in a fitness and readiness to do good, but did continually
exercise himself in it: and that he did, not only that he might fulfil the
law, but give us an example; and so for the imitation of believers, as
well as satisfaction of divine justice. We therefore are commanded " so
to walk, even as he also walked." (1 John ii. 6.) And the apostle Paul
bids us "be followers of God." (Eph. v. 1.) And Peter [bids us]
" be holy in all manner of conversation," (and so practically,) " as he
who hath called us is holy." (1 Peter i. 15.) And our Saviour Christ
bids us " be perfect, as our heavenly Father is perfect." (Matt. v. 48.)
It is our perfection to be like God, not in infiniteness, immensity, independency,attributes wholly incommunicable to us, unimitable by us,
but in righteousness and holiness : this was our primitive perfection in
innocency, and will be our final perfection in glory. And still the more
we increase in righteousness and holiness, the more perfect we grow,
because the more like God; and the more good works we do, still the
more we go on in grace toward perfection and conformity to God. Men
generally look on it as a desirable thing to be like God in one way or
other: let but those desires be regulated, and carried toward that likeness to him which they may attain, and ought to seek; and that will be

SERMON Xllt. GOOD WORKS MOT MERTTOR1OVS Of SALVATION.

217

inducement enough to the practice of good works, as the most proper


means to bring them to that conformity.
8. Good work are the end of good principle*.God gives us grace,
that we should exercise it; puts a price into our hands, that we should
use it. Exercise is the immediate end of habits. We are not to look
upon grace as an idle quality, a dormant principle, something to lie by
us, and be sluggish within us. It is not to be as a " candle under a
bushel, but on a candlestick;" (Matt. . 15;) not as money hoarded
up, but laid out. And the more we exercise it, the better; because so
much the more we answer God's end in bestowing it upon us.
9. Lastly. God is most glorified by our good works; (John xv. 8;)
and therefore we are the more to abound in them.The more the excellency
and beauty of grace appears, so much the more God is glorified: and the
exercise of grace doth most of all discover the beauty of it. Holiness is
but God's image : and if the image be so ravishing, what then (will men
infer) is he that is resembled by it ? If there be so much lustre in a
beam, what is there in the sun? Grace in the creature is but the
expression or imitation of some attribute in God to which it answers;
and so the more grace we act, and the more good we do, so much the
more we declare what excellences are in God, or, in Peter's phrase,
" show forth his virtues," etpsrag. (1 Peter ii. 9.) So that good works
are the most effectual way of glorifying God, because the most convincing demonstration of those perfections which are in God.
And is not here reason enough for the practice of good works ? Is it
nothing that God hath commanded them, that they are the way to
glory, and fit us for glory, increase grace, and discover grace, help on
our comforts, and promote God's honour, unless withal we merit heaven
by them, and oblige God to reward us for them ?
QUERY 11. " If good works are not truly meritorious, why then, and
i
upon what account, doth God reward them ? "
\
ANSWER 1. Because he hath promised so to do.And he is constant
\ and unchangeable, and will not be worse than his word.
2. Because of the love he bears to and the delight he takes, in holiness^
\ and those good works which are the fruits of it." The righteous Lord
loveth righteousness." (Psalm xi. 7.) God delights first in himself; and
> next in that which comes nearest to him, and most resembles him, as
1
holiness doth, the actings of which in good works are but the beamingout of his image in the soul; and it is not strange that God should
delight .in his own image. Beside that, good works are God's works;
they not only resemble him, but come from him; and then well may he
delight in them; and that he may show how much he doth so, he
bountifully rewards them.
3. To encourage men to the practice of them, by the hopes of the
reward.Though obedience be our duty, even without consideration of
the reward, yet, to enliven our desires, and put more vigour into our
endeavours after it, he sets the crown in our view, and assures us that if
we " abound always in the work of the Lord, our labour shall not be in
vain in the Lord." (1 Cor. xv. 58.)

218 SERMON XIII.

GOOD WORKS NOT MERITORIOUS OF SALTATION.

USE.

V. Something from this doctrine we may learn for our INFORMATION


in the truth, and something for our INSTRUCTION as to duty.
1. For the former, we see here,
(I.) How much the best of saints are beholden to the Lord Jesus
Christ for purchasing life and glory for them, which by all their good
works they could never have done, though they were a thousand times
more than they are.Had not Christ made the purchase, they could
never have received the inheritance: had not he laid down the price,
they could never have had a title or possession. They might work their
hearts out of their bodies, ere they could work their souls into heaven.
All the grace they ever have or act in this life, could never deserve the
least degree of glory they receive. So fair an estate, so rich an inheritance, so weighty a crown, so transcendent a blessedness, is fit only for so
great a Purchaser as the Lord Jesus Christ to buy out. They might as
well purchase a kingdom in the world with a single penny, as everlasting
glory with all their good works. Whatever title they have to a future
happiness, whatever hopes of it, whatever rest and peace and joy they
expect in it, they owe all to Christ, and are his debtors for all: they
owe him more than a whole eternity of praises will ever recompense.
How miserable would the best of saints have been, if Christ had not
merited for them! How should they ever have obtained eternal life, got
a place in heaven, or indeed have escaped everlasting burnings, had it
not been for Christ's undertakings ? When they had been working and
labouring all their days, they would have lost their labour at last. They
might have prayed, and heard, and given their goods to feed the poor,
and their bodies to feed the flames, they might have done all they could,
and suffered all their enemies would, and yet have fallen short of a
reward. One sin committed by them would have done more to shut
heaven against them, than all their good works could to open it to them.
(2.) How unreasonable is their pride, how unpardonable is their folly,
that boast of, and put confidence in, their own good works IThat ever
men should think God to be their debtor, and that they have him in
bonds to them! That ever they should have such high thoughts of
such pitiful things as their own works! Surely they have little knowledge of themselves that have such great conceits of themselves; know
little of their ill deserts, that think they have any good ones ; they have
cheap thoughts of God's grace and Christ's merits, that do so magnify
their own performances. David and Paul and all the ancient saints were
of another mind; they durst not abide 'God's trial, nor confront his
judgment with the choicest of their works. (Job ix. 15 ; xl. 4; Psalm
cxliu. 2.) They, belike, were saints of a lesser size, and their graces and
good works of a lower allay : our Popish saints have over-topped them in
holiness, are giants to them: Suarez and Vasquez have got the start of
Job and David, and have found out a way to heaven unknown to all that
went formerly thither. Jacob, poor man! counted himself " less than
the least of God's mercies ;" (Gen. xxxii. 10;) but these count themselves worthy of the greatest of them. "The four-and-twenty elders
cast down their crowns before him that sits on the throne," (Rev. iv.

JSBRMON XIII. GOOD WORKS NOT MERITORIOUS OF SALTATION.

219

10,) in token that they had received them from him ; but Papists scorn
to do so; they think they have won them, and therefore may wear
them ; and instead of giving glory, and honour, and thanks to him that
liveth for ever, they take them to themselves,at least, share them with
him. The Lord tells the Israelites, that he gave them not that good
land to possess it for their righteousness, (Deut. be. 6,) speaking of the
earthly Canaan ; but these audacious merit-mongers think that even the
heavenly one is given them for theirs. Great saints no doubt they are,
and well deserve to be canonized, when (if you will believe them) they
deserve to be saved!
(3.) And yet more egregious is their folly, in expecting advantage by
the merit of other, and thinking to eke out their own righteousness by
borrowing of their neighbours.If no good works of the saints merit
any thing at God's hands, then the Popish treasury is quite empty, and
his Holiness is a mere bankrupt, super-erogations fail, indulgences fail,
and there is no borrowing from Peter to supply Paul. If the best have
no merits at all, surely they have none superfluous, none to spare. The
wise virgins have no more oil than will serve for themselves: (Matt,
xxv.:) and are not they foolish ones that think to accommodate their
friends ? and they yet more foolish that hope to borrow of them ? The
scripture speaks indeed of a "superfluity of naughtiness'* in men's
hearts; (James i. 21;) but it nowhere speaks of a superfluity of goodness in their hearts or lives. A redundance of merit we acknowledge in
Christ, "unsearchable riches," (Eph. iii. 8,) "all fulness;" (Col. i.
19 ;) but woe to them that seek for the like redundance of merit among
men! Ask the old patriarchs, and prophets, and apostles, to lend you
some of their merits, and they will all tell you [that] they never had any
of their own; [that] they were all beholden to Christ; and to him you
must go as well as they: the church store-house cannot furnish you.
2. For INSTRUCTION in point of duty. Learn hence,
(1.) To be humble, and acknowledge the insufficiency of all you do, to
deserve any thing at God's hands.Own yourselves as " unclean things,"
and your "righteousness as filthy rags." (Isai. Ixiv. 6.) Do but study
your hearts, the workings and lustings, the inclination and temper, of
them; study your actions and ways, the best as well as worst, your
duties and choicest services; and study God's law, the purity, holiness,
spirituality, and extensiveness of it, what it forbids, what it requires,
how far it reaches; and compare both together; and then be proud if
you can; boast if you can; trust in your own works if you can; and, in
one word to say all, be Papists if you can.
(2.) Learn to admire the grace of God in rewarding your works.It
is much that he accepts them; and what is it then that he rewards
them ? It is much that he doth not damn you for them, seeing they are
all denied, and have something of sin cleaving to them; and what is it
then that he crowns them ? You would admire the bounty and munificence of a man, that should give you a kingdom for taking up a straw at
his foot, or give you a hundred thousand pounds for paying him a
penny-rent you owed him: how then should you adore the rich grace
and transcendent bounty of God in so largely recompensing such mean
services, in setting a crown of glory upon your heads, as the reward of

220

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

those works [which] you can scarcely find in.your hearts to call good
ones ! You will even blush one day to see yourselves so much honoured
for what you are ashamed of, and are conscious to yourselves [that] you
have deserved -nothing by. You will wonder then to see God recompensing you for doing what was your duty to do, and what was his work in
you; giving you 'grace, and crowning that grace; enabling you to do
things acceptable to him, and then rewarding you as having done them.*
Take heed therefore now of rivalling God's grace, or Christ's merits; of
inverting his praises, and ascribing any thing to yourselves which belongs
only to him. Set the crown upon the right head; let him have the
honour of the work that hath done it, the glory of your reward that hath
purchased it. Say with yourselves, " What am I, and what are my services,
that ever God should thus plentifully reward them ? I never prayed but I
sinned ; never confessed sin, never begged pardon of it, strength against it,
but I did at the same time commit it. I never heard a sermon, received a
sacrament, did any good duty, but with some mixture of coldness, deadness, distractedness. I never had any grace but what God gave me, nor
acted any but what he stirred up in me. All the good I ever had or did
I received from him ; and therefore I owe all to him. I am a thousand
ways his debtor:for my life and being, for the good things of this life,
for the means and offer of eternal life, for the knowledge of his will, conviction of sin, restraint from sin, the change of my heart, the reformation
of my ways, the graces of his Spirit, the privileges of his children conferred upon me. I am his debtor for all the evils he hath delivered me
from, all the good he hath offered me, wrought in me, done by me. And
doth God take so much notice of such poor things? Will he indeed
reward such weak endeavours, such lame performances ? Must I live in
heaven, that never deserved to live on earth ? Must I wear the crown of
righteousness, who never deserved any thing but the punishment of mine
iniquities? Must eternal glory and honour be my portion, who have
deserved nothing better than 'shame' and 'everlasting contempt?'
(Dan. xii. 2.) I have nothing to boast of, nothing to glory in. I must
cry, ' Grace, graced (Zech. iv. 7.) All I have, and to eternity am to have,
is grace. The foundation of my salvation was hud in grace ; and so will
the top-stone too. It was grace [that] sent Christ to redeem me; and
grace will send him at last fully to save me. I have received all from God ;
and therefore desire to return the praise of all to him: it is but just
that all should be ascribed to him from whom all came/'
(3.) Labpur so to exercise yourselves in and to good works, as yet to put
all your confidence in God's grace.I do not go about to cry down good
works, or discourage the practice of them; but [to] take you off from
confidence in them: nor to dissuade you from that exercise of holiness
whereby God may be glorified, and your souls advantaged ; but that sinful reliance on your own righteousness which is God's dishonour and
your loss. Be as holy as you will, do as much good as you will, abound
as much in the work of the Lord, and walk as circumspectly and closely
with God, as you please; (and the Lord make you abound more and
Cum Deus coronet mertta nastra, nihil alittd coronal quam tannera sua.AUGCSTINUS
Contra, Pelag. eplst. cv. " When Cud crowns our merits, he crowns nothing else bat his
own gifts."EDIT.

SERMON XIII. GOOD WORKS NOT MERITORIOUS OF SALVATION.

221

more!) only, if you value your comforts, if you love your souk, if you
are concerned for God's glory, take heed of putting any the least confidence in what you do, or expecting to merit a reward by your most
laborious working. It is the great art and wisdom of a Christian to join
the exercise of faith and holiness together, and yet distinguish their
different relations to his salvation : not to give so much to the one as .to
exclude the other; but so to believe as still to own the usefulness of
works ; and so to work as to see the necessity of faith : to believe like
one that had no works, and to work like one that were to be saved by
his works: in a word, to be diligent in good works, but not put confidence in them; and so to acknowledge their necessity in their place,
but not their meritoriousness. He is a believer of the right stamp, who
neither contemns Christ's law, nor dishonours Christ's grace; but is
alike an enemy to antinomian faith and antichristian works.
If you do trust in your good works, your best duties and services,
consider that,
(i.) You do'but lean upon broken reed, build upon a sandy foundation j which will at last fail you, disappoint you, undo you.What a
defeat will it be to expect to be saved by your merits, when, at last, it
appears you have no merits! to fancy yourselves worthy of a reward,
when it appears you have been worthy of nothing! And as sure as the
scripture is true, you can merit no more at God s hands by all your services, than a debtor can of his creditor, by paying him some small part
of what he owes him; and your very confidence in your works will
bereave you of any benefit by Christ's merits : Christ alone must be
trusted in, relied on, and glorified by you. You must not think to be
parcel-saviours with him : either he will be your only Saviour, or not at
all your Saviour; your only righteousness, or not at all your righteousness. If you divide Christ's honour, you lose his help: your works cannot be your righteousness, and Christ will not; and so you will " lose
those things which you have wrought," (2 John 8,) by thinking to gain
too much by them ; [you will] miss of the substance, while you catch at
the shadow.
(ii.) However you trust in your works while you live, you will not dare
to do it when you die.When men come to die, and close the eyes of
their bodies, usually those of their minds are most open ; and as their
reflections are then most strong, so their prospect is most clear. The
nearer they are to death and judgment and eternity, the truer apprehensions they have of them. They then best see how holy the Judge is,
how impartial his search, how righteous his sentence. And how do they
fear him then, with whom they made so bold before! how doth the confidence of their lives shrink at their death! Alas! they did not think
either God so strict as now they believe him, or their goodness so imperfect as now they come to find it. They see the necessity of grace, which
before they slighted; and the insufficiency of works, which before they
idolized. Mercy is mercy indeed to a dying man; and works are but
works, and not merits. Let me see the face of the Papist that, when he
is coming to the highest tribunal, dares trust to his good works, and put
in his claim to the crown of glory upon the account of hie merits, and
tell God to his face," Lord, I have done all thy will, and done it as I

222

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

should; or if I have fallen short in some things, I have out-done it in


others. I have heard so many Masses said, so many Pater-nosters and
Ave-Marias, observed so many canonical hours, made so many confessions, done so many penances, given so many alms, gone so many pilgrimages, fasted so many Lents, mortified my flesh with hard lodging and
harder blows. And this is as much as heaven is worth: thou art now a
debtor to me. I have done my work; I challenge my reward. Let
justice be done me, and the crown be given me. I ask no more than I
have laboured for, and deserved at thy hands. It is but just that I
should' be joint-heir with Christ, seeing I have been joint-purchaser with
him." I am persuaded there is not the Papist upon earth, unless he be
most brutishly ignorant of the nature and law of God, and of his own
heart, that will dare in a dying hour thus to bespeak him. And how
foolish is it for men to boast of that now, which they will not dare to
boast of then; and build upon a foundation in their life, which they
must be forced to relinquish at their death! ' Remember, Christians,
there is a time to die, as well as to live; a time to be judged in, as well
as to act in; a day of recompense, as well as a day of service: and
therefore bethink yourselves beforehand; see [that] your confidence be
rightly placed. Expect your salvation from Him only now, from whom
you will expect it at last; and put your souls into His hands now, into
whose you would then most willingly commit them. Set aside your
works, though not as to the practice of them, yet as to your confidence
in them. Eye Christ alone as to the business of your justification,
acceptance, reward. Labour for such a faith in Christ and free grace as
will support you under the weakness and imperfections of your present
righteousness, and encourage you against the terrors of approaching
death. In a word: so believe and hope now that you are going on
toward eternity, as you would do when you are stepping into it.

SERMON XIV. (XVL)


BY THE REV. THOMAS LYE, A.M.
THERE ARE NOT ANY WORKS OF SUPER-EROGATION.

NO WORKS OF SUPER-EROGATION.

80 likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants : we have done that
which was our duty to do.Luke xvii. 10.
THE truth that at this time lies before me, both to prove and
improve, is this,that there are not any works of super-eroaation. On
that account, I have pitched on the words read; which are an
apodosis or epiphonema, the "inference" or "conclusion" which our
Lord Jesus draws from his preceding parable.

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

223

COHERENCE.

The parable begins in verse 7: " Which of you, having a servant


ploughing or feeding cattle, will say unto him by and by, when he is come
from the field,.Go and sit down to meat? and will not rather say unto
him, Make ready wherewith I may sup, and gird thyself, and serve me,
till I have eaten and drunken. Doth he thank that servant because he
did the things that were commanded him? I trow not. So likewise
ye, when ye shall," &c. (Verses 810.)
PARAPHRASE.

Doth he thank that servant ? exeivcp; or, if you will,


" that captive slave," * who is wholly at his foot and dispose; as if,
forsooth, by hie obedience he hud done his master a free kindness and
favour, to which he was not obliged ? Hath that vassal in strictness of
justice obliged his master? and is his master bound to look upon
himself as obliged to return his vassal thanks, and to reward him, for
doing the things that were commanded him ?
I trow not Soxeo, " I think, suppose, judge not." Neither the
person nor the service do in truth deserve or merit any thing, no, not so
much as thanks, nor can in justice claim it. The ransomed vassal's all,
his life, spirits, strength, service, all that he is, hath, can do, suffer,
are his master's, not his own; and therefore wholly and solely at his
absolute dispose and command. " Doth he then thank that servant ? I
trow not." True, indeed, though the great God owes us no thanks, yet
in infinite grace he is pleased so far to stoop beneath himself, as to give
us thanks for our obedience, and to bespeak us in such a condescending
language, as if indeed he were beholden to us : Touro , " This is
thankworthy, if a man for conscience toward God endure grief, suffering
wrongfully;" (1 Peter ii. 19 ;) that is, God accounts himself hereby
gratified, as it were, and even beholden to such sufferers ; this being the
lowest subjection, and that being the highest honour, men can yield
unto their Maker. God will thank such. Nay, more: look into that
amazing scripture, Luke xii. 36, 37, and read it, if you can, without an
ecstasy. If a man serves, and his Lord comes and finds him watching
too, and intent upon his work, what will his Lord do ? " He will gird
himself, and serve him." stupenda condescensio ! stupenda dignatio ! f says one on the place. But know, though these two parables
seem parallel, their scope vastly differs. What a diligent servant may
humbly expect from his bountiful Lord, is one thing ; (namely, that his
" labour shall not be in vain," or unprofitable, but plentifully rewarded ;
1 Cor. xv. 58 ;) that is the scope of Luke xii.; and what the most dili , quasi SctAos, a Scot, ligo;'mancipium, "a bond-slave." ["The Greek
word far 'servant' seems to be formed from an adjective denoting 'wretchedness,' which
may be derived from the verb ' to bind."'] Servu a tervando: term primum e captivit
facti stint ab tit, a yuibu Jure belli eot occidi liceret.VOSSIDS. "The Latin name for
'servant' is taken from the verb 'to save or preserve:' person were made servants or
slaves at first in consequence of their having become captives to those who, according to
the rights of war, might have killed them."EDIT. * ejv* correlatum,
oppotitum, t\ev6fpos tvi , ovSt cAcvucpos. (Oal. ill. 28.) " The correlate of
' servant' is' master 5' its opposite,'free-man:'' There is neither bond nor free.'"EDIT.
t " amazing condescension! wonderful courtesy! "EDIT.

224

SERMON XIV.

THERE ARE NO WORKS OF 8UPER-EROGATION.

gent slave can justly challenge from MB absolute Lord and Patron, is
another ; which is the grand scope of the text. Doth he deserve, or may
he justly challenge, any the least .reward, yea, but so much as bare
thanks ? "I trow not. So likewise ye," &c.
When ye shall have done all those things which are commanded you
tsroii)<njTe. The learned Glassins observes, that in these words our
Saviour doth not insinuate that any man arrives at that sinless perfection
in this life as to do all those things which God commands ; for how
much soever we have done, it will appear, upon a just balance of account,
that we have done less than we ought, and are much short of our duty.
But Christ speaks here conditionally, and supposes only what he doth
not assert or grant : * as if he had said, " If it were possible " for them
to do all things that were commanded by God in his holy word, f to do
all that good that God requires, (Micah vi. 8,) to walk exactly according
to " that good, acceptable, and perfect will of God : " (Rom. xii. 2 ; Heb.
xiii. 21 :) all those good things, I say, which God prescribes in his word,
and not such as fond men devise, either out of blind zeal, or upon pretence of good intention, without the warrant of the word. (Matt. xv. 9 ;
Isai. xxix. 13; 1 Peter i. 18 ; Rom. x. 2; John xvi. 2; 1 Sam. xv.
2124.)
Supposing, then, that you "have done" all these things, roiij
(njre, $ and that with utmost art and industry, as a man would do a
curious piece of work which he intends to expose as his masterpiece to
the most curious view of all observers. " Well, and what then ? " Thea
" say ye, We are unprofitable servants." When God looked back on the
works of bis hands, and saw every thing that he had made, he did, and
might most justly, say, "Behold, it is very good." (Gen. i. 31.) But as
for you, when ye have done your utmost, " say ye, We are unprofitable
servants," " Yes," say the Papists, " say so indeed ; but this is only
out of humility and modesty ; for ye are not really unprofitable." To
whom we give this short reply. Christ doth not here teach bis disciples
the art of modest lying, and that to God himself, to say one thing, and
to think another. No ; without question we are to say so, and that from
the heart ; and in saying so, we speak the truth, and nothing but the
truth. " We are " indeed " unprofitable servants," such as cannot merit
the least good at the hand of God by our best obedience.
Unprofitable A%f>etot. It is well observed by some critics, that this
word is of the same import with that in Rom. iii. 12: " They are become
unprofitable," . So the Septuagint reader Psalm xiv. 3 ;
* ', particula temporia indeterminati, pro si. GLASSII Gram. Sacr. lib. iii. tract.
vii. can. 6. "'When' is here a particle of indeterminate time, for 'if.'" KDIT.
t ?' omnia qua pracepta, edicts, injuncta, sanciia sunt vobis : a
, ordino, actem instruo. " ' All those things which are commanded you : ' all thinya
which are prescribed, charged, enjoined, decreed to 7011 : from the verb ' to arrange, to draw
up in battle-array.'" EDIT.
% note, edo, preesto, proprte signijlcat, Rem oiiguam certis qualitatibus orno , a woios, qualis. " I do,' ' I effect or perform : ' the Greek
verb properly signifies, I furnish any thing with certain qualities ; ' and is derived from a
word which denotes, ' of what kind.' " EDIT. Facto, a <pau, luceo : yui rem facit, dot
earn luci, atque ttt conspiciatur facit. VossiuS. Vide Joh. viii. 34; et iii. 21. "The
Latin verb ' to do ' is derived from the Greek verb ' to shine, to be visible : ' he who does
a thing, gives it to the light, and causes it to be seeu." EDIT.
, invtilet ;
at privativo, et xptia, ueus, utilitas, commodum. " ' Unprofitable,' ' useless ; 'fromtie
privative particle ' not,' and the noun ' use, utility, profit.' "EDIT.

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

225

liii. 3. The word in the original [is] ^}* "They are become
abominable/' Putidi facti tunt ; so far from being profitable, that they
rather stink in God's nostrils. Nay, farther : it is the same word that is
given to that wicked and slothful servant that was cast out into outer
darkness: , "Cast out that unprofitable
servant : " (Matt. xxv. 30 :) to show us, saith one, what our merit is, if
God should be severe. (Psalm cxliii. 2.)
In the last place, our Saviour subjoins the reason why he would have
us heartily to acknowledge ourselves unprofitable servants ; and it is this,
Because if we had, or could have, done all those things, &c., we had then
done but that which we ought to do ; that, and that only, that, and no more
than, was our duty to do ;f and on that. account the Lord by a just right
might exact and challenge it at oar hands. We owe all obedience possible
to God as our Creator. (Psalm c. 2, 3 ; xxxiii. 8, 9.) The highest obedience is our debt; and it is no matter of merit to pay a man's debts.
How good soever any man is, he is no better than he should be ; and
what good soever any man hath done, he hath done no more than was
his duty to do both to God and man. On this account, saith our
Saviour, " If you could and should do all those things/' &c.
From the words thus opened, I infer these two
CONCLUSIONS.
I. They who in their obedience attain to the greatest height which is
possible in this life, fall short of much which in duty they are bound to do.
II. Were it possible for the best of men perfectly to keep the law of
God, yet eve these supposed perfect ones cannot in the least oblige God,
or merit any thing from the hand of his justice.
These two propositions, solidly fixed and fitly discharged, may, through
smile from Heaven, prove effectual for the battering down of one of
the topmost pinnacles of the Romish Babel ; namely, their proud doctrine
of super-erogation.
CONCLUSION r.
I. Of the first. They who in their obedience attain to the greatest height
which is possible in this life, fall short of much which in duty they are
Bound to do.
(I.) QUESTION. " But what is every man in this life in duty bound
to do?"
ANSWER. Every man in this life is bound to full conformity, in the
whole man, to the righteous law of God, and to entire, exact, and perpetual obedience thereunto. "The law of the Lord is perfect," (Psalm
xix. 7,) and requires the highest perfection both of parts and degrees :
and that,
1 . In the frame and disposition of the whole man, soul and body. It
reaches all the faculties, motions, and operations of the inward, as well
as the words, works, and gestures of the outward. Man, as God's creature, is bound to love the Lord his God with all his heart, soul, mind*
pvtidus, fastidus fuit. (Job *v. 16.) "From a root signifying, 'He was
filthy, or loathsome.'" EDIT.
f w^ciXo/ucp ab , debeo, are alicno obttrictu* turn, oportet me. " ' That which was oar duty to do ; ' from the verb, ' I ought, I am
in debt, it behoves me.' " EDIT.

226

SERMON XIV.

THERE ARK NO WORKS OF SITPER-EROOATION.

might, and strength. (Deut. vi. 5j Matt. xxii. 3740; Lukex. 26, 27.)
The first babblings of rash anger are no less forbidden by this " royal lair "
than cruel murder. (Matt. y. 21, 22.) A lust peeping out of the eye
is no less a violation of this spiritual law than an unclean act. (Verses
27, 28.).
2. In the performance of all those duties of holiness and righteousness
which he oweth to God and man.Israel must hear all God's commandments, statutes, and judgments, that they might learn, and keep, and do
them. (Deut. . 13, 31, 33.) " He hath showed thee, 0 man, what is
good/* truly and acceptably good: "and what doth the Lord thy God
require of thee ?" Surely, something that, in the balance of the sanctuary, down-weighs " thousands of rams, and ten thousands of rivers of
oil;" nay, is more acceptable than the idolatrous sacrificing of a firstborn son : namely, " To do justly, and to love mercy, anjl to walk humbly with thy God." (Micah vi. 68.) Holy Paul writes after this copy;
but could not reach it: it was his exercise and endeavour, though not his
attainment, to get and keep a good " conscience void of offence," both
" toward God and toward man." (Acts xxiv. 16.)
3. In this universal performance of all obedience, the law requires the
utmost perfection in every duty, and forbids the least degree of every sin.
" Whosoever shall keep the whole law, and yet offend in one point," that
is, willingly, constantly, and with allowance from conscience, though but
in the least tittle, " he is guilty of all; " that is, is liable to the same
punishment [as], stands upon no better terms of hope and acceptance
with God than, if he had done nothing. (James ii. 10.)
OBJECTION. " But what is all this to believers ? They ' are not under
the law, but under grace.'" (Bom. vi. 14.)
ANSWER 1. True, believers are not under the law as a covenant of
works, so as to be thereby either justified (Gal. ii. 16; Acts xiii. 39) or
condemned. (Bom. viii. 1 ; Gal. iii. 13.)
2. But yet they are under the conduct of the law, namely, as it is a
rule of life, informing them of the will of God and their duty; and
doth at once direct and bind them to walk accordingly. See what high
apprehensions Paul had of this law: " The law is holy, and the commandment holy, and just, and good." (Bom. vii. 12.) His dear affection
to it: "I delight in the law of God after the inward man." (Verse 22.)
His faithful observance of it: * With the mind I myself serve the law of
God:" (verse 25:) [He] copies out a great part of it, and presents it as a
rule to the Romans to walk by, (Bom. xiii. 79,) and to other churches.
(1 Cor. vii. 19; Gal. v. 14 ; Eph. vi. 2, 3.) James calls it "a royal
law," the law of God, the King of kings, and Jesus Christ, the King of
saints: (James ii/8 :) it hath a kingly author, requires noble work, gives
royal wages;"a law of liberty," which if ye shall fulfil, if ye have
respect to the whole duty and compass thereof, ye shall do well, and but
well. (James i. 25.) Thus the beloved disciple backs the authority of
the law. (1 John ii. 3, 4, 7, 8.)
OBJECTION. " But hath not the Lord Jesus in the gospel dissolved
this obligation?"
ANSWER. Yea, rather, so far is Christ in the gospel from dissolving,
that he much ratifies and strengthens, this obligation: " I came not to

SERMON XIV.

THERE ARE NO WORKS OP SUPER-EROGATION.

227

destroy, but to fulfil;" (Matt. v. 1719;) in this chapter clearly


expounds it; elsewhere most strictly enjoins it. (Matt. xxii. 3740;
Luke z. 26, 27; Mark xii. 33.)
Paul goes deep in the case, and
rejects the thought of it with the deepest aversation : " Do we then make
void the law through faith? God forbid: yea, we establish the law."
(Bom. iii. 31.)
Thus you have heard what every man in this life is in duty bound to
do; namely, perfectly, entirely, exactly, perpetually, to keep the commandments of God: that is his duty. In the next place, let us speak to
his ability, or rather utter impotency, to perform this duty.
(II.) They who in their obedience attain to the greatest height which ie
possible in this life, fall short of much which in duty they are bound to do.
Since the fall of the first Adam, our common head and representative, no mere man, descending from him by ordinary generation, in this
life ever was, is, or shall be, able, either by himself, or by any strength of
grace received, perfectly to keep the commandments of God; but doth
daily break them in thought, word, and deed.
1. Sinc,e Adam1 s fallTrue, indeed, the first Adam in his estate of
innocency had a power personally and perfectly to keep the whole law of
God; but not since, neither he, nor any that naturally spring from his
loins. It was the dream of the old Pelagians, that man was so little
bruised and impaired by Adam's fall, that even still by the mere power
of nature he could perfectly keep the whole law. If so, what means the
apostle in Rom. v. 12, 1719; 1 Cor. xv. 21, 22? By Adam's sin
were all made unrighteous, subject to death, judgment, condemnation ;
and therefore such unrighteous, judged, condemned creatures as we are
all by nature, can never perfectly fulfil a righteous law.
2. No mere manNone that is a man and no more. No man descending from Adam by ordinary generationTrue, the only "Mediator
between God and man, the Man Christ Jesus," (1 Tim. ii. 5,) was able
perfectly to keep the commandments of God ; and did so. Conceived he
was without sin, (Luke i. 35; Heb. iv. 15,) anointed with the Holy
Ghost above measure, (John iii. 34,) " holy, harmless, undefiled, separate
from sinners," (Heb. vii. 26,) came on purpose "to fulfil the law,"
(Matt. v. 17,) and did perfectly fulfil it. (Psalm xl. 7, 8; Heb. x. 511;
Matt. iii. 17; John xvii. 4.)
But then he was not a mere man; he was God as well as man,
(Bom. ix. 5; Col. ii. 9,) God incarnate, the eternal " Word made
flesh," * (John i. 14,) "manifested in the flesh;" (1 Tim. iii. 16;) but
no mere man.
3. Not in this lifeWe grant, that when the soul comes to be
enrolled, and admitted a free denizen of the heavenly Jerusalem, she
ehall sit down among " the spirits of just men made perfect;" (Heb.
xii. 23;) but not till then. When the saints " come to the measure of
the stature of the fulness of Christ;" (Bph. iv. 13 ;) when they come to
" see God as he is," and shall behold his face in light and glory; then, and
not till then, they " shall be like him.." (1 John iii. 2.) Then indeed they
Arapapnrros avOptnttev ovStn trapcg row TWO/MIOV if oyfywirov.CLBMKNTI
Conttitut. lib. ii. cap. 18. "No man is free from Bin, with the exception of Him who
became man for a aeaaon."EDIT.

228

SERMON XIV.

THERE ARE ft WORKS OF SUPER-EROGATION.

shall see God face to face ; *' but here only " through a glass darkly: "
(1 Cor. xiii. 12 :) then presented " a glorious church, not having spot or
wrinkle;" (Eph. v. 27;) but whilst here, like the moon at full, not
without our spots.
4. Not able perfectly to keep the commandments of GodThere is
indeed a twofold perfection ascribed to saints in this life:
First. A perfection of justification.Saints are " complete in Christ,"
their head and surety. (Col.ii. 10.) They are perfectly justified,never-more
liable to condemnation. (Rom. viii. 1, 33, 34; Heb. x. 14; John v. 24.)
Secondly. A perfection of holiness or sanctification.And this so
called,

(1.) In regard of its essential or integral parts.Thus when we see


an infant that hath all the parts of a man, soul, body, all its members,
we say, "This is a perfect child." Saints even in this life have this
begun perfection of holiness: they are begun to be sanctified in every
part, in "soul, body, spirit," throughout, though every part be not
throughout sanctified. (1 These, v. 23.)
(2.) In regard of desires, intendments, aims at and endeavours after
gradual perfection.They desire, study, labour to be perfect, as their
Heavenly Father is perfect. (Matt. v. 48.) They " forget that which is
behind, and press forward toward the mark." (Phil. iii. 1214.) Perfection, which will be their reward in heaven, is their aim on earth;
and as God accepts the will for the deed, (2 Cor. viii. 12,) so he expresseth the deed by the will, and candidly interprets him to be a
perfect man who would be perfect, and desires to have all his imperfections cured.
(3.) In respect of others; comparatively perfect.Thus, when one
man is sickly and weak and another man is very strong, we say the
strong man hath perfect health compared with him that is sickly and
weak; and yet the strong man hath not such perfect health, but [that]
he hath also the principle of sickness in his body; and some time may
be ill, and indisposed. Thus " Noah was perfect in his generation ;"
(Gen. vi. 9 ;) Lot among the Sodomites; (2 Peter ii. 7;) Job in the
land of Uz. (Job i. 1.) Thus saints in scripture are said to be perfect,
when compared with those that were openly wicked, or but openly holy;
said to be men without spot, compared with those that were either all
over spotted with filthiness, or only painted with godliness. Thus those
that were stronger in knowledge and grace, laid in the scale with those
that were weaker, men with babes, are said to be,perfect. (1 Cor. ii. 6 ;
Phil. iii. 15; Heb. v. 14.)
(4.) In respect of divine acceptation; an evangelical perfection, a per'
fection of sincerity and uprightness.Such as " love our Lord Jesus in
sincerity." (Eph. vi. 24.) Such as are not gilded, but golden, Christians ; not painted sepulchres, not whited walla; not men " of a heart
and a heart." (Psalm xii. 2.) Thus God to Abraham: " Walk before
me, and be thou perfect," or "upright." (Gen. xvii. 1.) Aarons,
indeed, in this,that they carry " Urim and Thummim," "light and
perfection," or " uprightness," engraven on their breasts; (Exod. xxviii.
30;) on whose tombs you may, with God's approbation and testimonial,
write an Asa's epitaph : " Nevertheless" (notwithstanding Asa's several

SERMON XIV.

THERE ARE NO WORKS OF STJPER-EROGATION.

229

dips, yet) "hie heart was perfect with his God all hie days." (1 Kings
xv. 14; 2 Chrcra. xv. 17.)
(5.) In respect of degree* ; to which nothing is wanting, nothing can be
added, to make it more complete.When the sun is not only risen, but
got to its full meridian and zenith. Thus, when we see a chUd that was
born perfect as to parts grown up to man's estate, so that he shall grow
no taller, wax no stronger, this we call " perfection of degrees.'* And thus
no saint in this life is or can be perfect, [so] as to include all the degrees
of holiness, and to exclude all, even the least taint of, sin. And if there
be but the least gradual defect, the law is not perfectly fulfilled.* Now
that no man is in this life so perfect, &c., appears,
(i.) Tn this, that there is not one instance to be given of any one,
even the most holy man that ever breathed on God's earth, that was so
holy and perfect as to be freed from having sin in him.0 the blots
that we find in the best of their escutcheons! Noah at once betrays
his internal and external nakedness. Abraham, the father of the faithful, equivocates more than once. Moses, that conversed with God mouth
to mouth, the great secretary of heaven, is guilty of unbelief, and speaks
" unadvisedly with his lips." (Psalm cvi. 33.) What shall I speak of
David, Hezekiah, Josiah, those stars of the highest magnitude ? As for
Paul, even after he had been rapt up into the third heavens, hear his
groans, his heart-piercing groans: " 0 wretched man that I am! who
shall deliver me ?" (Rom. vii. 24;) and free confession of his imperfection : " Not that I have already attained, or were already perfect," &c.
(Phil. iii. 1214.) As for Peter, concerning his perfection, (Gal. ii.
11, 12,) read, but with fear and trembling, Matt. xxvi. 69, to the end;
and when thou hast mingled tears with him, draw a finger on his scar,
and go, and ask his holy successor, that most humble servant of servants, the pope, whether he, or any of the scarlet robe under him, dare
compare with those truly golden ones for holiness, notwithstanding all
their dross : and if not, what becomes of their proud dream of gradual
perfection ?
(ii.) How many express scriptures are there, that prove, that no man
is perfectly holy in this life !Solomon gives us three : " There is no
man that sinneth not." (1 Kings viii. 46.) "There is not a just man
upon earth, that doeth good, and sinneth not." (Eccles. vn. 20.) As
if he had said, " If you would look for a just one, that doeth good, and
sinneth not, you must look for such an one in heaven, and not upon
earth." The learned and judicious Dr. Manton hath an excellent note
on this text; namely, " The wise man doth not say simply, ' That sinneth
not,' but, * That doeth good, and sinneth not;' that is, that sinneth not
even whilst he is doing good." f Our very wine is mixed with water, our
best silver with dross; our softest lawn hath its Hat, our sweetest honey,
its wax and sting. Farther yet: he throws down his gauntlet, and
proclaims a challenge to all the world to enter the lists with him : " Who
can say, I have made my heart clean?" (Prov. xx. 9.) "Who can?"
* Peccatum et, cum non est charitat qua esse debet, vel minor est quam este deoet.
AueasriNUS De Perfection* Juslitice. " It constitutes a sin, when there is not that charity
which ought to exist, or when it is less than it should be."EDIT.
t 1>R* MANTON,
" On James," p. 361.

230

SERMON XIV.

THERE ARE MO WORKS OF SX3PER-EROGATION.

Why, many can and do,Pharisees, Papists, Quakers. True, many may
say so boldly, proudly, falsely: but who can say so truly? (Bom. iii.
921, 23;) "I am pure from my sin?" (Prov. xx. 9.) "If we say
that we have no sin, we deceive ourselves, and the truth is not in us.
If we say that we have not sinned, we make him a liar, and hie word is
not in us." (1 John i. 8, 10.) The doctrine of the Catharists is a lying
doctrine. Even from this scripture, it plainly appears, that that man is
not perfect that saith he is perfect; forasmuch as it saith, that he that
saith so is a liar, and one that is so far from growth and perfection, that
" the truth" itself, the root of the matter, " is not in him." None in
this life are absolutely freed and exempted from sinning: " In many
things we offend all." (James iii. 2.) AU of us offend in many things;
in some things, at best. The blessed Virgin herself had her slips;
for which she is taxed by Christ himself. (Luke ii. 49 , John ii. 3, 4.)
We offend" We " includes himself, though an apostle of such eminent
holiness that he was called " the Just." * " How should man be just
with God ? " or, as Broughton reads the words, " How can man be just
before the Omnipotent?" "Just;" that is, by an inherent righteousness before God. " If he will contend with him, he cannot answer him
one of a thousand." (Job ix. 2, 3, 20.) Man is not able to maintain
his cause, and to hold his plea with a holy God. (Job xv. 14, 15.)
Hence it is that that man after God's own heart wholly waves God's
tribunal of justice: "0 enter not into judgment with thy servant,
Lord." He doth not say, "with an enemy, a rebel, a traitor, an
impenitent sinner;" but " with thy servant," one that is devoted to
thy fear, one that is consecrated to thy service, one that is really and
indeed quantus, quanfus est, totus i*.f (Psalm cxliii. 2.) As if he had"
said, " Lord, if the holiest, purest, best of men should come and stand
before thee in judgment, or plead with thee, they must needs be cast in
their cause. ' If thou, Lord, shouldest mark iniquities,' alas! ' 0 Lord,
who shall stand ?'" (Psalm cxxx. 3.)
(iii.) It is 'utterly impossible in this life perfectly to keep the commandments of God, because the best of saints in this life are but imperfectly sanctified.The principle of grace within them, which is the
fountain, is but imperfect; and therefore the streams of obedience can
never rise higher than the fountain. The root is tainted, and the sap
and branch; therefore the fruit cannot be perfectly sound. While the
tree is partly evil, the fruit cannot be wholly 'good. As to the great
grace of faith, what great reason hath Christ to say to the best of saints,
as more than once to his disciples, " 0 ye of little faith!" (Matt. vi. 30;
viii. 26; xvi. 8.) Where is the man of so much brass and impudence,
that dares avouch he loves God with that degree of intenseness that he
ought to do ? that he loves God here with as raised, transcendent, superlative flame of heart as ever he shall do, or can hope to do, in heaven ?
Love always attends on knowledge. I " cannot possibly love that which
I do not know :" it is the eye that must affect the heart: Ignoti nulla
cupido. Nor can the degree of my love exceed the degree of my knowledge. It may indeed sink beneath it, but never swells above it. Now
* Eccks. Hist. lib. ii. cap. 1.
as fully a he can be."EDIT.

t " One that is wholly thine, as much and

8KRICON XIV.

THERK ARE NO WORKS OP SDPER-EROGATIOH.

231

our knowledge of God in this life is imperfect: " We know but in part;"
" we see through a glass," and that " darkly;" (I Cor. xiii. 9, 12;) and
therefore cannot love with all the heart, soul mind, strength.
More than this: there are remnants of sin abiding in every part of
saints, and perpetual lustings of the flesh against the spirit, "so that they
cannot do the things that they would;" (Gal. v. 17 ;) " a law in their
members warring against the law of their minds," and leads them " captire to the law
..----.
heels, "sin that
"that war against
every man, even in the holiest living, a cursed "root of bitterness/
(Heb. xii. 15,) which God doth indeed more and more mortify, but not
nullify, in this life.* This [is] like the ivy in the wall: cut off the stump,
body, boughs, branches of it; yet some strings or other will sprout out
again, till the wall be plucked down. This, this is that coloquintida,
that death in the pot, that flyblows all their graces, leavens all their
comforts, taints and blends all their duties. Hence proceed the iniquities of our holy things. (Exod. xxviii. 38.) This is that that is able to
turn the high priest's robes into rags, his incense into a stench. Hence
came the humble but true complaint of the church: " All our righteousnesses," in themselves, as ours, "are as filthy rags." (Isai. Ixiv. 6.)
Mark, we do not say, as the Papists falsely charge us, that all that a
believer doeth is sin; but this we say: A believer sins, for the greatest
part, in all he doeth. The work of God's Spirit Upon us, and the motions
of his grace within us, are pure and holy: but yet, as clean water passing
through an unclean pipe receives a tincture of that uncleanness; so sinfulness cleaves to our holiest actions, we, the instruments, being sinfol.t
Needs must the music be inharmonious, when all the strings of the lute
are out of tune.
INFERENCE.

Is this a truth? Is the moral law of God so perfect, spiritual, just,


and good? Doth it indeed require and exact such personal, perfect, and
perpetual obedience ? Must good, only good, all good, and that in the
most intense and highest degree, be done, and that from a divine principle,the Spirit, faith, love; in a right manner,according to the divine
word and will; and to a divine end,the glory of God ? And was there
never a saint yet in the world, that was mere man, that ever did or could
exactly do what this law requires, but fell far short of their duty ? See
here, then, the certain downfall of Dagon before the ark. Behold here
that arrogant Popish doctrine of super-erogation, bowing, stooping, falling at the foot of the truth and word of God. Let him that hath an
ear, hear and judge. Tell me: if the best of God's saints, doing their
best, fall short of much which in duty they are bound to do, is it possible
* Habitat, ted no regnal; manet, ted no dominatur ; evultum qwdammoda, ted no
e*pul*m; dejectwn, ted no prortut ejectum tome.BEBNARDUS in Peal. *c. sera. 10.
" It dwells, but it doe not reign; it remains, but it doe not rale ; in some degree torn
up, but not expelled; oast down, but yet not entirely cast out."EDIT.
t Mala mea
pur* mala tunt, et mea eunt: bona autem mea nee pvari bona tunt, nee mea tunf.HUGO.
" My evil deeds are purely evil, and are my own: bat my good actions are neither purely
good, nor are they my own."EDIT.

232

SERMON XIV.

THERE ARE NO "WORKS OF SUPEREROGATION.

for a Popish shaveling to super-erogate, that is, to do, yea, piously,


acceptably, and preter-pluperfectly to do, far more than God requires ?
They are not ashamed to tell the world, that it is not only possible, but
facile and easy, for a true believer exactly to keep the whole law of God,
and not to fail a tittle, Alas! Paul was a man of low attainments, when
he whines out his , rathottvcopos eye avfyonrog " 0 wretched man that
I am!" (Eom. vu. 24;) and David a dwarf to these Goliaths, He
indeed stands wondering and trembling on the shore of the ocean, and
cries out, " ' I have seen an end of all perfection: but thy commandment
is exceeding broad;' a great deep, an unsearchable gulf, an ocean without
bank or bottom." (Psalm cxix. 96.) Bat as for them, with their very
spoon they will lave it.* Alas! it is an easy leap into the chair of
perfection; that is a mark and white for souls of a lower alloy. But
greater souls are born for greater exploits. Such eagles as they scorn to
catch at flies; but fly at stars. Nay, it is not heaven itself [that]at least
nothing less than the eleventh orb of the empyrean heavenscan give a
proportionable treat to their aspiring souls. It is for poor, penitent
publicans and sinners, to please themselves ia doing, through Christ's
strength, what the Lord requires; nothing becomes these worthies less
than doing more than ever entered into God's heart to command them.
the stupendous pride of Lucifer, and of hearts possessed by him!
Well, my brethren, 1 would not be thought to envy and pine at their
triumphant honour; only give me leave to conclude this use with this
epiphonema; namely, Those that will perform an obedience that God
nerer commanded, what can they expect less than a heaven that God
never created ? But here the Papist acts the Parthian, and fights flying,
namely, makes his objections.
OBJECTION i. (< Doth God enjoin the creature that which is impossible ? That were unjust, and would highly intrench on God's goodness."
SOLUTION. This arrow was long since taken out of Pelagius's quiver;.
to which we reply, as Austin did : "What is simply and absolutely impossible in itself God doth not impose upon the creature ; but what apostate
man himself hath made impossible to himself, voluntarily, and merely by
his own default, that the great Lawgiver may and doth justly impose.
And this impossibility no way impeacheth God's goodness; because the
sinner hath wilfully contracted and brought it on himself.
If a prodigal spendthrift hath, by his luxury and debauchery, utterly
disabled himself to pay his debts, may not the wronged creditors demand
their due, although the prodigal cannot pay ? What, though the sinner
hath lost his power ? since this is done wilfully and wickedly, certainly
God may justly demand his right!
OBJECTION n. " But did not Christ come in the flesh for this end,
that we might be able fully to keep the law in our own persons, that the
righteousness of the law might be fulfilled in us ? "
SOLUTION. Mark : the scripture saith, " in us>" not " by us." Christ
came, " that the righteousness of the law should be fulfilled " for us, and
"in us," that is, imputatively, but not by us personally. (Rom. viii. 4.)
The blessed Jesus, our Head and Eepresentative and Surety, in his own
person, whilst here on earth, did fully obey the law, perfectly conforming
* fide CHAMIERDM, torn. vi. lib. xx. cap. 20.

SERMON XIV.

THERE ARE NO WORKS OF STTPER-EROGATION.

233

to it in all its holy commands. Now this his most perfect obedience is
made over, reckoned, and imputed, to his members, (Rom. . 19,) ae if
they themselves, in their own persons, had performed it. The law's
righteousness is not fulfilled in them formally, subjectively, inherently, or
personally, but legally and imputatively, they being in Christ as their
Head and Surety; and so Christ's obedience becomes ours by imputation.
(Bom. x. 4.)
OBJECTION HI. " But we find divers saints in scripture recorded for
perfect men : Noah, Job, Caleb," &c.
SOLUTION. But were they perfect with a sinless perfection ? If you
prove not that, you do but beat the air. We easily grant a perfection of
parts ; we utterly deny perfection of degrees, such as admits not the least
taint of defect or sin. We say, that men may be very eminent in grace;
but yet even then not exactly conformable to the law. An evangelical
perfection we admit; it is no more than sincerity: a legal perfection we
deny; that, in this life, is an impossibility.
OBJECTION. But the Romanists fly a higher pitch; and, not content
with perfect performance of what is commanded, they tell us they can,
and do, do more; crying up their " evangelical counsels," as they call
them, for rare things indeed, and such as far transcend moral or evangelical precepts. He that gives ear to these counsels, and follows these, is a
saint indeed, and doth indeed do more than God require.
SOLUTION. But what are these evangelical counsels that are distinct
from evangelical precepts ? * Bellarmine, Alphonsus, and Flatus, concur
in their description of an evangelical counsel; and they thus decipher it:
" l is Christ's commending only, but not commanding, a good work :
which if not done, doth not at all expose to condemnation ; but if done,
merits a greater degree of glory, a coronet at least in heaven." A counsel differs from a precept in matter, subject, form, and end. The matter
of a precept is more facile and easy, but that of a counsel more hard and
difficult. Obedience to a precept springs from a principle of nature ; but
obedience, or listening, to a counsel owes itself to none but a supernatural principle. To obey a precept is good ; but to conform to a counsel
much better. But then for the subject. All are bound to obey evangelical precepts; but only some few choice, select privadoes of heaven are
concerned with evangelical counsels. The form also differs. A precept
obliges by its own proper power and authority to obedience; but a counsel leaves it in the breast and liberty of the person to whom it is given,
whether he will follow it, yea, or no. Lastly : they differ no less in their
end. The end or effect of a precept is a reward to him that obeys,
punishment to him that doth not; but the end of a counsel is a greater
reward to him that observes it, but not the least punishment or frown on
him that neglects, and not observes it. But are there indeed any such
evangelical counsels contradistinct from evangelical precepts? "Yes,"
say the Papists ; and to that end charge us with these three texts, which,
they say, do all prove that there are some evangelical counsels which fall
not under a command.
OBJECTION i. " But other fell into good ground, and brought forth
fruit, some an hundredfold, some sixtyfold, some thirtyfold." (Matt. xiii.
* CHAMIEHUS, toin. iii. lib. x. cnp. 20, DC Conciliis.

234

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

8.) Here, saith Bellarmjne, the Lord compares the church to good
ground, whereof one part brought forth a hundred, another sixty, another
thirtyfold: and he allegeth the authority of Hieronymus, Cyprian, and
Austin for this interpretation of this parable; namely, that Christ doth
here distinguish between the different merit of chaste marriage, widowhood, and virginity; and that virginity is a greater good, and more meritorious in the sight of God, than either chaste widowhood, or conjugal
chastity. But this, saith Bellarmine, is an evangelical counsel only, not
a command; for what God commands not, and yet commends, and prefers it before other things, he doth, without all doubt, counsel only and
advise.
SOLUTION 1. But what reasons do those fathers of the church give for
this interpretation ? Here Bellarmine is silent.
2. Let their own Maldonate answer for us and truth. A Christo tantbm propositum feit> ut doceret omne semen, fyc.: " Christ's intent here
was only this,to teach us that all seed which fell on good ground did
so multiply, that that which brought forth the least increase produced
thirtyfold, even so much as none but the best and most cultivated ground
was wont to bring forth ; that which brought forth most, a hundred ; the
middle good ground, sixty/' And if this be the genuine sense of the
text, what doth it make for Bellarmine in the least, seeing fruitfulness in
hearing the word, and enjoying of ordinances, doth no less belong to
precepts than counsels ?
OBJECTION n. " Jesus said unto him, If thou wilt be perfect, go and
sell that thou hast, and give to the poor, and thou shalt have treasure in
heaven : and come and follow me." (Matt. six. 21.) Here, saith Bellarmine, an evangelical counsel is plainly distinguished from a precept.
The precept we have in His answer to the young man's question: " Good
Master, what good thing shall I do, that I may have eternal life?"
namely, " Keep the commandments." There is the precept; (verses 16,
17;) and to obey, that is sufficient for salvation. But then he subjoins t
" If thou wilt be perfect;" that is, saith Bellarmine, " If thou art not
contented with bare eternal life, but dost aspire unto and breathe after a
more excellent degree in that eternal life, then ' go, sell all/ " &c. Here
is the counsel.
SOLUTION. In these words Christ doth not give any* evangelical counsel in the Papists' sense. For,
1. No greater reward than bare " eternal life" is proposed by Christ
to him. Christ only saith to him, " Thou shalt have treasure in heaven;"
which phrase is common to all those to whom the hope of eternal life is
proposed: " Lay up for yourselves treasures in heaven." (Matt. vi. 20.)
Now a bare heaven, according to them, is not a sufficient reward for the
obedience of an evangelical counsel.
2. We utterly deny Bellarmine's gloss on these words, " If thou wilt
be perfect;" that is, " If thou aspire to an excellent degree in eternal
life :" but rather thus : " If by the observation of the commandments
here thou wouldest obtain life eternal hereafter, it is necessary that thou
shouldest be perfect in thy observation of them. But thou art not perfect ; and therefore, in that way, thou canst not hope to obtain eternal
life. Wast thou perfect, thou wouldest ' go and sell all thou hast, and

SERMON XIV.

THERE ARE NO WORKS OF SXJPBR-KROGATION.

235

give to the poor;' but this thoa wilt not do." The perfection, then, that
our Saviour intends, is a perfection of grace in this life, not a higher
degree of reward in the next. And that appears,
(1.) In your Saviour's answer to him: "One thing thou lackeet."
(Mark z. 21; Luke xviii. 22.) Here our Saviour gives check to his vain
boasting.
(2.) When he was gone away sorrowful, mark what our Saviour adds:
" A rich man shall hardly enter into the kingdom of heaven." (Verse 23.)
He doth not say, " Shall not obtain a golden coronet, or a greater degree
of glory;" but plainly, " He shall not enter into the kingdom of heaven."
Whence it follows, that this young man, because he did not follow our
Saviour's counsel, was in danger of losing eternal life. Now the Papists
assert, that he that refuseth to hearken to an evangelical counsel shall
incur no punishment; and let themselves be judges, whether exclusion
from heaven be no punishment.
OBJECTION in. " Paul counsels, but doth not command, virginity and
continency to the Corinthians." (1 Cor. vii. 25, 26, &c.)
SOLUTION 1. It doth not follow that because Paul saith, " I give my
judgment," therefore he doth not command. Compare this with 2 Cor.
mi. 10 : " Herein I give my advice," &. This was
concerning almadeeds : and do any Papists number exhortations to them
among evangelical counsels ? Or will they admit marriage to be an evangelical counsel ? And yet Paul adviseth to it: " To avoid fornication, let
every man have his own wife." (1 Cor. vii. 2.)
2. Evangelical counsels have always a greater reward in heaven proposed to the observers of them. Bead the whole chapter, and see whether
Paul holds forth a more glorious crown to virginity; yea, whether he
doth so much as barely promise eternal life to it.
3. Evangelical counsels are not backed with the intimations of temporal commodities, as these are here. (Verses 26, 28, 34.)
Let this suffice for the first conclusion. I proceed to the second.
CONCLUSION II,

II. Were it possible for the beet of taints perfectly to keep the law
of God, yet even these supposed perfect ones cannot in the least oblige
God, or merit any thing from the hand of his justice," When we have
dome all those things which are commanded us, we are still unprofitable
servants" to our Sovereign Lord: " we have done but that which was our
duty to do." As to merit, properly and strictly so called, it is the just
desert of a voluntary action, whereunto a proportionable reward is due
out of justice ; so that if it be not given, an injury is really committed,
and he to whom retribution properly appertaineth, should be really
unjust if he did not exactly compensate.* Some of the Papists soar very
high in this point, and tell us roundly, that good works do not only
merit in respect of God's gracious covenant, but in regard of the worthiness of the works themselves; and that God, for the greater honour of his
children, would have them to get heaven by their merit, which is more
honourable to them than to receive it by God's free gift. It is not for
such high-born souls as theirs humbly to expect and obtain everlasting
TAFPERUS in E*plic. Artie. Lovan. torn. ii. art. 9.

236

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROOATION.

happiness, as a beggar doth his alms; but to attack heaven by storm, to


enter upon and possess it as the just reward of their works, and to ride
triumphantly through it as conquerors. Others of the Papists seem
more modest; * and they -tell us, that " the saints do merit indeed, but
then their merits are subordinate to Christ's merits: nay," say they,
*' they are derived from them ; for Christ hath merited for us the power
and grace of meriting. And therefore this doctrine of merit is far
enough from obscuring the glory of Christ's merits ; it rather argues the
wonderful efficacy of them. It is no blemish to the sun, that the moon
and stars shine with a borrowed light from it. Fruitfulness of the
branches is no disparagement to the vine. The dependent and subordinate efficacy of second causes is no detraction from the all-sufficiency and
omnipotency of the First." But for all these sugared words and fair
pretences, we shall endeavour to make it evident, that such a fancied
merit of pardon of sin, and eternal life, even by our best works, is an
" ungrounded, novel, unnecessary, impossible fiction."
1. Wholly ungrounded on the scripturesThat Christ's merit hath
purchased for us grace for the performance of good works, we readily
grant; but that he hath merited that we might merit, we utterly deny,
as being a thing unheard of in the writings of the prophets and apostles.
2. Novel" It is a new, upstart opinion:" so says that malleus
Jesuitarum, [** mall of the Jesuits,"] the incomparable Usher. In former
times of Popery, the ordinary instruction appointed to be given to men
on their death-beds was, that they should look to come to glory, not by
their own merits, but by the virtue and merits of Christ's passion; and
place their whole confidence in his death onlyx and in no other thing;
and interpose his death between God and their sins. This made William
of Wickham, founder of New College, profess, he trusted in Christ alone
for salvation; and. Charles VIII. did the like when he came to die; and
Bellarmine himself, when he was at the brink of eternity, to profess,
Tutitsimum est, fyc.: " Give me a Christ, rather than all other pretended
merits whatever."
3. An unnecessary fictionHath Christ a fulness of merit, and that of
infinite value, to purchase reconciliation and acceptation both of our persons and services, together with an everlasting inheritance in the kingdom of heaven ? Yea, or no ? If it be denied, it is easily proved out of
Dan. ix. 24, 26 ; Col. i. 19, 20 ; John xvii. 2 ; Heb. ix. 12, 15. If it
be granted that the merit of Christ is of infinite value, and that by it he
hath purchased in the behalf of his members a full right unto eternal life
and happiness; if Christ hath merited for us perfection, and fulness of
grace and glory; what necessity is there that we ourselves should do
this again ? f
4. It is impossibleWe cannot possibly by our best? works merit eternal life. We are saved by mercy, not merit; (Rom. iii. 20; iv. 2, 4, 6 ;)
by grace, not of works; (Eph. ii. 8, 9 ; Titus iii. 57 ;) and if by
grace, by grace alone, not by works, no blending of grace and works
together. (Bom. xi. 6.) To evidence this, let us but duly consider the
necessary ingredients of merit, and apply them to the best works of the
BELLARMINUS De Juttif. lib. v. cap. 16, 17.
t Eniia non sunt multiplicanda
sine necessitate. " Entities are not to be multiplied without necessity.EDIT.

8K&MON XIV.

THKRB ARE MO WORKS OF BUPER-EROGATION.

237

beet of saints. To render a work properly and strictly meritorious of a


reward, it is necessary,
(1.) That there should be tome equality, proportion^ and euitablenete
between the work and the reward.But is there any equality betwixt the
enjoyment of God in heaven, and our imperfect works on earth ? If I
present my prince with a horse or dog, and he requites me with a lordship, will any man say I have merited that lordship ? Of all works none
comparable to martyrdom; but yet what compare between a crown of
thorns here, and a crown of glory hereafter ? (2 Cor. iv. 17 ;) not worthy
to be named the same day. (Rom. viii. 18.)
(2.) That the work done be profitable and advantageous to him
of whom any thing is merited.But " can a '* sinful " man be profitable
unto God ? " (Job xxii. 2, 3; xxxv. 7, 8.) " Can a man ? " he doth not
mean an ordinary, sickly, weak, frail man; but a man at his best, a man
in the flower and perfection not only of his natural abilities, but in the
richest furniture and array of his acquired and inspired perfections.
Take this man, a man of these attainments and accomplishments; and
" can he be profitable unto God?" Can he bring any advantage, gain,
or profit unto God ? Be he never so holy, never so righteous, doth the
Lord receive any advantage by him, so as thereby God is his debtor, and
become beholden to him ? No, no. The best of men cannot oblige God.
The great Jehovah is perfect in himself, and therefore cannot receive any
addition; he is self-sufficient, and therefore needs no addition. Holy
David humbly acknowledges this: " My goodness extendeth not to
thee;" that is, " I am not able to do any good which reacheth to thy
benefit, or increaseth thy happiness." (Psalm xvi. 2.)
OBJECTION. "But is not the church of the Jews called God's 'peculiar treasure ?' And is there no profit in a treasure ? " (Exod. xix. 5;
Deut. xxxii. 9.)
SOLUTION. Yes. They are called his " treasure ;" not because they
profit him, but because he protects them, as a man would his treasure
that is most dear to him.
OBJECTION. " But is not the glorifying of God an advantage to
him?"
SOLUTION. Our glorifying of God adds no more to him than the
reflecting glass doth to the most beautiful face. It only shows what God
is; it doth not add to what God hath. Nay, at best, it is but a dusty,
cracked glass. (Matt. v. 16.) A little taper adds more light to the sun,
than all men do or can to God.
(3.) That it be work that is not already due.Both any man
deserve an estate for that money whereby he discharges an old debt ?
That which is our duty to do cannot possibly merit when it is done. We
cannot oblige either God or man by performing our obligation. All the
works we can do for God are deserved by him. Hath not he created
us ? Doth he not every moment uphold our souls in life ? Hath he not
redeemed us, and so is infinitely beforehand with us every way ? Dare
any say, that God doth not deserve that they should do the utmost they
can for his service and glory ? If he doth, is it not pride and impudence
to pretend merit from God ? Thus our Saviour argues in the text, where
he proves, that, because the servant had done no more than was his duty

238

SERMON XIV.

THERE ARE NO WORKS OF SX7PER-EROGATION.

to do, therefore lie did not merit in doing it: " "When ye have done all,
say, We are unprofitable servants: we have done that which was our duty
to do." He that hath done all those things that are commanded him is
a man indeed, a man of worth, a man of men: hut where to be found on
earth ? But let it be granted that he hath reached to the utmost line of
the command, he is yet " an unprofitable servant," he hath done but his
duty. A man of worth he may be; a man of merit he is not, he cannot
be. There neither is nor can be any good work acceptable to God which
God hath not commanded. Of all other works whatever his query is,
** Who hath required them at your hands ?" (Isai. i. 12.) And if it be
commanded, then it is due to God; and if so, then by giving that to
God which is his due, we do not merit, no, not so much as thanks.
(Luke xvii. 9, 10.) We are not our own; we are the Lord's. We are
*' bought with a price ;" we owe our whole selves for our creation and
redemption; and therefore we ought to glorify God in our bodies and
souls, which are the Lord's. (1 Cor. vi. 20.) If we ourselves, our bodies
and spirits, are the Lord's, much more are all our services his. If the person be another's, all the work that is or can be done by hum is his too.
(4.) That what good works we do be our own.A man cannot merit
by giving that to another which he had from him to whom he gave it.
A king's almoner merits not by distributing his sovereign's alms. Now
*' every good gift and every perfect gift is from above/' (James i. 17.)
What hath ordoeththe best of saints, that he hath not received ? (1 Cor.
iv. 7.) Is it not the Lord that worketh in them "both to will and
do?" (Phil. ii. 12, 13.) Do not all works that are good, as they are
good, proceed from his Spirit ? Are they not the fruits that spring from
that divine root ? (Gal. v. 22.) Is not repentance his gift ? (Acts xi.
18; v. 31.) Is it not given to us both to believe and to suffer? (Phil.
i. 29.) Without him, can we of ourselves do any thing? (John xv. 5.)
Nay, can we so much as think a good thought of ourselves ? (2 Cor. iii.
.) Is it not he that works all our works for us and in us ? (Isai. xxvi.
12.) And therefore certainly by them God cannot be bound to bestow
more upon us. Hence Durandus, to the great regret of merit-mongers,
with much zeal and strength, impugns and contends against the merit of
condignity.*
(5.) That it be not mixed and tainted with sin.That action which
needs a pardon cannot deserve a reward. Can that for which we deserve
hell and eternal death, merit heaven and eternal life ? Now as good
works are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's
judgment. (Isai. Ixiv. 6 ; Gal. v. 17; Bom. v. 17, 18; Psalm cxliii. 2;
cxxx. 3.) All our graces are imperfect, all our duties are polluted, and
therefore stand in need of favour, grace, and acceptation: and where
then is their merit ?
OBJECTION i. ** But is not eternal life called * a reward ?' And doth
not that strongly prove merit ? * Great is your reward.*" (Matt. v. 12.)
SOLUTION 1. Compare scripture with scripture, and then judge. Is
not eternal life said to be " the gift of God ? " (Rom. vi. 23.) Can a
free gift be deserved or merited ? Again: is not eternal life called " an
* DCRANDUS in Iii. ii. Sentent, dint, xxvii. quseet. 2.

SERMON XIV.

THERE ARE NO WORKS OV SUPER-BROOATIOW.

239

inheritance ?" (Bom. viii. 17; Gal. iv. 7; Eph, i. 14, 18; Col. i. 12.)
Can the same estate be mine by inheritance, and by purchase ?
" Yes," say the Papists; " the glory which Christ had was his by
inheritance; for he -was ' heir of all things.' (Heb. i. 2.) And yet it
was his by purchase too: he dearly paid for it." (Phil. ii. 710.)
True; but this was in diverse respects, because he had two natures : as
he was the eternal Son of God, it was his inheritance, and belonged to
the manhood only as united to the Godhead. As he was man, he might
and did purchase it by what he did and suffered in the flesh. But in
saints there are not two natures, nor any ground of pretence for
purchase.
2. Doth not the scripture clearly speak of two kinds of rewards,of
grace, and of debt ? and withal affirms, that the reward that God gives to
good men is merely of grace, not of debt. (Rom. iv. 4.)
Bellarmine tells us it may be of both.
No; the apostle utterly denies that: " If it be of grace, then it is no
more of works." (Bom. xi. 6; iv. 4, 5.)
OBJECT, ii. " But God gives this reward to men for working in his
vineyard." (Matt. xx. 8.)
SOLUTION. True. But still the reward appears to be of grace: else
why should he that came in at the last hour receive as much as they that
had " borne the heat and burden of the day ? " (Verse 12.)
OBJECT, in. "But God is said to reward men 'according to their
works;' according to, that is, according to the proportion of them; and
that implies merit." (Rev. xx. 13; 2 Cor. xi. 15.)
SOLUTION. I must demur to this gloss on these texts ; and that,
1. Because, since God is pleased to reward in us his own gifts and
graces, not our merits, as Bernard speaks, " He may still keep a proportion and to them to whom he gave more grace here, he may give more
glory hereafter;" and yet there is no more merit in this additional
reward than in the rest.
2. I may as well conclude, [that] the blind men merited their sight,
because Christ saith, " Be it unto you according to your faith;" (Matt,
ix. 29;) as we may gather merit from this phrase, " according to your
works."
OBJECT, iv. " Good work [are] mentioned as the causes for which
God gives eternal life: 'Come, ye blessed/ &c.; 'for I was hungry, and
ye gave me meat,'" &c. (Matt. xxv. 3436.)
SOLUTION. Paul did not think this a good argument; for though he
knew that it was said of Abraham, " Because thou hast done this thing,
I will bless thee;" (Gen. xxii. 16, 17;) yet he flatly denies the merit of
Abraham's works. (Rom. iv. 2, 6; Gal. iii. 6.) And when he says of
himself, " I obtained mercy, because I did it ignorantly," (1 Tim. i. 13,)
who can imagine that he means that his ignorance merited mercy? The
king said, " I forgave thee all thy debt, because thou desiredst me."
(Matt, xviii. 32.) Did his mere asking deserve it?
OBJECT, v. " Good men [are] owned by God as ' worthy of the kingdom of God.'" (2 These, i. 5 ; Rev. iii. 4.)
SOLUTION. These are said to be worthy, not as " the labourer is worthy of his hire," (Matt. x. 10 ; Luke x. 7 ; 1 Tim. v. 17, 18,) but,

240

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

1. Comparatively, in respect of other men, that are most unworthy.


2. By God's gracious acceptation of them in and through Christ.
(Acts v. 41; Matt. xxii. 8.)But otherwise the holiest of saints have ever
judged themselves most unworthy of the least of God's mercies; (Gen.
xxxii. 10; Matt. viii. 8; Luke vii. 6, 7 j) so far have they been from
proudly thinking themselves worthy of eternal life. A worthiness of fitness and meetness for heaven in saints we acknowledge, (2 Thess. i.
35; Phil. i. 27; Luke xxi. 36,) as the word ? is rightly rendered
in Matt. iii. 8 ; and yet it is God's grace alone that gives the saints this
fitness; it is God alone that makes us thus " meet to be partakers of the
inheritance of the saints in light." (Col. i. 12.) It is therefore no less
than impudence to pretend to merit from God by it. And if yet any
will be so audacious as to boast of their own worth and merit, let them
be pleased to answer the apostle's close and cutting questions: " Who
maketh thee to differ ? and what hast thou that thou didst not receive ?
now if thou didst receive it, why dost thou glory, as if thou hadst not
received it?" (1 Cor. iv. 7.)
USES.

USE i. INFERENCE. If, then, legal, sinless perfection, and merit for
ourselves by our best works, notwithstanding all its plausible pretexts,
stands convicted and cast, what shall we think of works of super-erogation ? What intolerable arrogance, boldly, and without a blush, to affirm,
that " divers of the saints have not only merit enough to purchase eternal life for themselves, but a great deal to spare for the relief of others!"
This self-advancing and heaven-daring doctrine of works of super-erogation, what self-searching soul is there that looks not on it as the highest
strain, two or three notes at least above -la,* indeed such a note as not
the holiest teraphim, seraphim, archangel, durst ever yet pretend to reach
to, no, not in their highest Hallelujahs? Super-erogation! both the
word and thing point out to us the top round of the Popish arrogancy.
Or, if you please, you may look upon it as the grand bellows of the
pope's kitchen here, and of his comfortable importance, his most beneficial laboratory, namely, purgatory, hereafter.
The Papists jumble-in this doctrine among the crowd of several other
ungrounded, unscriptural, novel, and absurd opinions. And, that you
may see that it is much beneath these grand sophis, vel delirare, vel insanire, nisi cum ratione ;f thus they erect their Babel, a landscape whereof
is exactly drawn by the skilful pencil of the truly reverend and learned
Davenant:$
I. First, then, they readily acknowledge and declare, that f ' God-man
Christ Jesus did fully satisfy the justice of God by his offering up of
himself a sacrifice for sin, and that by that sacrifice did fully expiate the
sins of believers:" a truth this written with a sun-beam. But then with
the text, you must take the Popish comment too. "This satisfaction
and expiation," say they, "is to be understood only in respect of their
guilt of mortal sins, and of their eternal punishment due thereupon; but
not at all in respect of their temporal punishment." As for this, they
The highest note in the musical scale.EDIT.
t " Either to he foolish, or talk
madmen, except with reason."EDIT.
DAVENANTIDS in Col. i. 24.

8BRMCTN XIV.

TBERE ARE NO WORKS OF SUPER- ROGATION.

241

are wholly left to themselves, either to sink or swim; and, notwithstanding all that Christ hath done, suffered, purchased, promised, believers are
still liable to it; and that not only in the present world, but, for some
time at least, in the next; that is, in purgatory.
To follow them xatra $, "step by step: "
1. As to that pretty, new-coined distinction between the full remission
of the guilt of sin, and yet inflicting of the punishment after the pardon
of the guilt. Tell me, what is guilt ? Is it not a liableness and being
bound over to punishment ? Is it any thing more or less ? Therefore
" if the guilt be taken away, of necessity the punishment must be taken
away also." * All punishment results from guilt, and from guilt alone;
and therefore, if there be a full expiation of that, the punishment must
needs cease, let the kind of it be what it will. If a sin be remitted, pardoned, forgiven, it cannot in equity be punished. All punishment in
order to satisfaction of justice, is utterly inconsistent with the nature and
tenor of remission of sin. It is a great and known maxim, In sublatd
culpd tollitur et pcena ;f and backed by the concurrent testimony of the
ancients. The truth is, to affirm the contrary, is to make remission of
sin a mere bauble, or rather taunting jeer, or stinging sarcasm. As if
a creditor should say to his debtor, " Poor soul! I freely forgive thee all
thou owest me: only I must throw thee into a dungeon full of scorpions'
and serpent, and these must sting and torment thee years without number. But, for thy comfort, know, that it is not for the millions, but
mites, thou owest me." (Purgatory-fire is not for mortal but venial sins,
little peccadillos.) Or as if a judge or king should cause an " yes " to
be made, and then proclaim a free and gracious pardon to a desperate
malefactor, or rather to his own prodigal, rebellious son, thus: " Son, I
do, before men and angels, and in the face of the whole world, freely forgive you all your debaucheries, rebellions, treasons; I frankly quit you
from the guilt of all your bloody crimes: only I remember some little
incogitancies, some slight slips of your youth; and these I must not,
cannot pardon. For these therefore, such is my tender compassion, you
shall only be stretched and held on a rack, thrown on a burning gridiron,
feed on flames of sulphur, and have plentiful draughts of scalding lead."
brethren, what human ears could bear such stabbing language ? Mutato nomine^ de Papicolis narrator fabula.
2. Hath not Christ by hie perfect obedience and sacrifice of himself
fully satisfied the justice of his Father, and purchased perfect reconciliation ? || "By the obedience of" that "one" man, the second Adam,
*( are" not " many," even all elected, converted, believing, penitent sinners, "made righteous" before God? (Rom. v. 19.) Hath not Christ,
"by one offering, perfected for ever them that are sanctified?" (Heb. x.
14.) Doth not the "blood of Christ" thoroughly "purge our consci Culpam remuti, nihii aliud est quam tarn vmpvtari ad poenam.DURANDUH, lib. iv.
t " the taking away of guilt, the punishment due is also removed."EDIT.
\ Exempto
reatn eximitur et paena.TERTULLUNUS De Baft. cap. \. 'Oirov ,
.CHRYSOSTOMOS ad Rom. horn. viii.
This is a modified application of a
ell-known line of Horace, (Serai, lib. i. sat. i. 70,) and may be thus translated: ' Names
being changed, this language belongs to the doctrine of the Papists."EDIT.
II Vert
Christus fommunicando nobitcum tine culpd ptenam, et culpam tulvit et pamam. AUGOSTIND8. "Christ, by participating in our punishment without guilt, hath taken nwey both
guilt and punishment."KDIT.

242

SERMON XIV.

THERE ARE NO WORKS OF SUPER- ROGATION.

ence from" the guilt of "dead works" as well as filth? (Heb. ix. 14.)
Hath not Christ " loved us, and given himself for us -an offering and a
sacrifice to God for a sweet-smelling savour" to all gracious intents and
purposes? (Eph. v. 2.) Did not Christ by his death "finish the transgression, and make an end of sins ? " Hath he not made perfect " reconciliation for iniquity, and brought-in everlasting righteousness ? " (Dan.
ix. 24, 26; Col. i. 19, 20 ; Rom. iii. 2426.)
3. Where do we find in the whole scripture any the least hint of such
a restriction or limitation,that Christ hath satisfied for eternal and not
for temporal punishment ? Did he not bear the one as well as the other ?
" Surely he hath borne all our griefs, carried all our sorrows, is wounded
for all our transgressions, bruised for all our iniquities, the chastisement
of our whole peace was upon him, and by his stripes only we are fully
healed." (Isai. liii. 4, 5.) The indefinites in the text clearly include an
universal. Christ " his own self bare all our sins," that is, the guilt and
punishment of them, " in his body on the tree;" and therefore doubtless takes off from the sinner what he bare in his own person. (1 Peter
ii. 24.)
4. But tell me, Papists, suppose yon laid your ear close to that fiery
dungeon of purgatory, and should there hear elected believers, such for
whom Christ hath eternal love and particularly died, and such as are
truly regenerated and adopted; (for none but such are there, according
to yourselves;) suppose, I say, you heard an Asa, a Hezekiah, a Jehoshaphat, a Mary Magdalen, nay, one of your own most holy popes, (who
all have had their little slips, venial sins at least,) yelling, bowling, crying out with Dives,' " Woe is us! woe is us! for we are tormented in this
flame." And, though they cannot, dare not in the least murmur against
or impatiently complain of God; (that were a mortal sin, not committable in purgatory;) yet might they not without offence complain to God
in such language as this ?" Ah, dear Father, the Father of thy dearest
Son, our only Surety and Saviour, who now sits at thy right hand, and
where one day we shall sit near him, wert not thou he that didst most
freely and faithfully promise us, when we were on earth, to * blot out all
our sins as a cloud, and our transgressions as a mist ?' (Isai. xliii. 25;
xliv. 22;) to cover them with the robes of thy Son's righteousness?
(Psalm xxxii. 1, 2;) to 'cast all our sins into the depth of the sea?'
(Micah vii. 18, 19;) 'not' to 'impute our trespasses?' (Rom. iv. 8;)
yea, though they were sought for, that they should not be found ? (Jer.
1. 20 ;) never to mention them more ? (Ezek. xviii. 22;) nay, never to
remember them more? (Jer. xxxi. 34.) Ah, dear Father, were these
indeed thy promises, and didst thou in our life-time, by thy Spirit, seal
to our consciences the faithful performance of them ? and is this thy performance of them ? ' Is this thy kindness to thy friend ?' (2 Sam. xvi.
17.) As once Rebekah: 'If it be so, why are we thus?' (Gen. xxv.
22.) Is all thy promised mercy come to this? 0 consider and 'see
whether there be any sorrow greater than our sorrow, which is done unto
us, wherewith the Lord' himself, our Father, and not the devil, 'hath
afflicted us, in the day of his fierce anger.' (Lam. i. 12.) True, indeed,
our mountains are buried in the depth of the sea; but our mole-hills sink
us: all our talent-debts are paid; but we lie, and rot, and burn, and die,

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

243

for some little fees."Tell me, Papists, if you heard such a complaint as
this, would it not make your bowels to wamble ? would you not be apt
to bid them hush and be still, for fear, lest it should be noised in
Oath, and blabbed abroad in the streets of Askelon ? (2 Sam. i. 20;)
lest that on the other side of the wall, in hell, (which, you say, stands
but the next wall to purgatory,) a damned caitiff should hear it, and say ?
" Aha! aha! thus would we have it; thus, 0 thus, let all those be served
and saved, that, while they lived on earth, believed on and were obedient
to a crucified Jesus." In one word: for God to elect, redeem, regenerate, justify, adopt, sanctify, accept, promise, swear, and to do yet much
more for pardoned sinners on earth; and yet in a vindictive way, in order
to the satisfaction of justice, thus to punish; what is it less than the
highest contradiction ?
OBJECTION i. But we must not think the learned BeUarmine will be
so easily muzzled : bark he will and must, though bite he cannot. " If
Christ," saith he, " satisfied for all the fault and punishment, why then
do we suffer so many evils after the remission of guilt ? Doth not God
lay many evils on pardoned persons ? Was not Moses pardoned as to his
rash anger, but yet must die in Mount Nebo for his trespass ? (Deut.
xxxii. 48, &c.) [Were not] the Israelites pardoned, but yet punished ?
(Num. xiv. 2023.)
[Was not] David pardoned, but yet the child
must die, and the father [must be] stabbed through the child's loins ? "*
(2 Sam. xii. 14.)
SOLUTION. These are not properly and strictly punishments. True,
materially they look like such, and may be owned as such ; but not formally. Fatherly chastisements they are; legal punishments they are
not; medicinal, but not penal; rhubarb, not poison; lancets only,
not stilettos; ligaments, not halters. They do not come from God's
vindictive wrath, nor doth he in the least design them for the satisfaction of his justice; but they proceed from other causes, and are designed
for other ends. They are the issues of his paternal love and tenderness,
(Heb. xii. 5, 6 ; Rev. iii. 19,) to make them more sensible of the evil of
sin, (Jer. iv. 18,) to prove their graces, (Deut. viii. 16,) to purge their
consciences, (Isai. xxvii. 9,) refine their spirits, (Zech. xiii. 9; I Peter
i. 7,) and to save their souls. (I Cor. xi. 32; 2 Cor. iv. 17.) For God
thus to afflict'and punish may very well stand with pardoning grace ; but
to punish under any notion of satisfaction, save only that of (jurist,
cannot.
OBJECTION n. "' Death is the wages of sin; * (Bom. vi. 23;) and
yet the righteous, though all their sins are forgiven in Christ, are not
delivered from death."
SOLUTION 1. At the last day they shall be delivered from death itself.
(1 Cor. xv. 26, 55.)
2. In death, [they] are delivered from the sting and curse of death.
(1 Cor. xv. 56; Heb. ii. 15.)
3. In that they die, this is out of God's love ; (Isai. Ivii. 1, 2; 2 King
xxii. 20;) and that because,
(1.) It frees them perfectly from sin and misery. (Eph. v. 26, 27;
Rev. xiv. 13.)
BBLLABMINDS De Pwrg. lib. i. cap. 10.

244

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATION.

(2.) It makes them capable of further communion with God in glory,


which they then enter upon. (Luke xxiii. 43 ; Phil. i. 23.)
Thus much as to their first assertion; we proceed to the second.
II. They tell us, that " for the preventing or removing of these temporal punishments, both here and in purgatory, notwithstanding the fulness of Christ's satisfaction and merit, there must be human satisfactions
made to God by believers themselves, and that for themselves or
others." At this hole creep-in a world of Popish vanities : hence severe
penances, frequent fastings, late vigils, tedious pilgrimages, bloody corporal lashings, voluntary poverty,all these are human satisfactions
before death. After death, Masses, prayers, dirges, indulgences, pardons,these for them that at their death are pinioned up, and carried
bound to purgatory; and this only for venial sins, such as break no
square at all betwixt God and souls ; such as do not deserve the loss of
God's favour, nor exclusion from heaven to purgatory;I say, whose
flames and exquisite torments differ nothing from those of -hell but only
in duration ; the one being but for a time, the other everlasting.
As to this fine device of human satisfaction by believers for themselves or others, we demand,
(I.) In Christ's humiliation, was there a fulness, an all-fulness of
satisfaction, to make an ample amends to God's enraged justice, yea, or
no ? If it be denied, doubted, or disputed, by the Socinian or Papist,
we thus prove it. The fulness of Christ's satisfaction is,,
1. Most clearly typified in the Old Testament.In those three -famous
instances:the burning of the sacrifices by fire from heaven, (Lev. i.
9 ; Judges vi. 17, 21 ; 2 Chron. vii. 13,) which made them ascend
toward the place of God's glorious possession; the completeness of the
daily bloody sacrifice ; (Exod. xxix. 3842 ;) and the sweetness of the
things required in the meat and drink offerings. (Exod. xxix. 40, 41 ;
Lev. ii. 2,15.) All these [are] types of the fulness of Christ's satisfaction.
2. Plainly asserted in the New Testament." Christ hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour."
(Eph. v. 2.) Wherein observe these two things:
(1.) The sufficiency." An offering and a sacrifice to God."
(2.) The fragrancy and acceptableness unto God of the offering and
sacrifice of Christ.Christ's offering and sacrifice of himself was as
acceptable unto God, as the sweetest odours are unto men's sense of
smelling.
3. Really evidenced by Christ's exaltation, as an evident sign or
token thereof.'Christ was thrown into the prison of the grave, as our
Surety, for our sins ; and no possibility of delivery of him thence, but
by paying the utmost farthing we owed unto God's justice. But now,
as the prophet saith, " He was taken from prison and from judgment,"
(Isai. liii. 8,) raised from the dead, taken up into heaven, placed at God's
right hand, (1 Cor. xv. 4; Mark xvi. 19,) there admitted into the glorious exercise of an authoritative intercession: (Heb. vii. 25:) a most
convincing argument that he hath paid off all our debt, given full recorapence to God's displeased holiness, sufficient satisfaction to his justice
provoked by our sins. Hereupon that of our Saviour : " The Comforter "
will " convince the world ofrighteousness,because I go to my Father; "

SERMON XIV. THERE ARE NO WORKS OF STJPER-EROGATION.

245

tbat is, the Spirit shall convince the world, not only that Christ was
righteous, or innocent in his own person, and therefore unjustly numbered among transgressors ; hut that there was righteousness enough hi
him for the justification of the whole world of his elect. And the argument whereby he proves it, is, " Because I go to my Father." (John
xvi. 8, 10.) Oar sins and God's justice would have kept Christ still
in his grave, and never admitted him into heaven, till he had fulfilled all
righteousness; that is, till he had performed all the duties, and suffered
the whole curse, of the law, as touching the substance thereof, for those
for whom he lived and died a Surety. On this it is that Paul firmly
grounds his triumphing confidence, and bids defiance to sin, law, death,
and devils. (Bom. viii/33, 34; with Rom. iv. 25.)
4. Plain from the infinite worthiness of hi* person.And that whether
you consider Christ's humiliation under the notion of a price, or sacrifice.
(1.) As a price which he paid for us, of great and inestimable value,
by reason of the worthiness of his person." The precious blood of
Christ;" (1 Peter i. 18, 19 ;) the blood of God; (Acts xx. 28 ;) a full
and sufficient price of ransom (Psalm cxxx. 7, 8) from the guilt and
dominion of sin, from the curse and rigour of the law, all steps and
degrees of salvation, (from all sins, all evil that is in sin,) all the sad and
miserable consequents and effects of sin; and a sufficient price of purchase to obtain love, kindness, life, righteousness, favour, and acceptance,
together with all the gracious and glorious fruits thereof.
(2.) As a sacrifice, which he offered for us, an all-pleasing sacrifice, by
reason of the infiniteness of his person." By one offering [he] for ever perfected those that are sanctified." (Heb. x. 14.) The great acceptableness
of this sacrifice unto God proceeds from the dignity of the priest offering,the eternal Son of God, in whom God was infinitely well pleased;
(Matt. Hi. 17;) from the sacrifice offered,the blood shed was the blood
of God; (Acts xx. 28 ;) from the altar on which it was offered,the
divine nature. (Heb. ix. 14.)
(II.) Tell me, then, Is there in Christ's humiliation an all-fulness of
satisfaction to divine justice, yea, or no ? If so, what need then in
the least of this fig-leaf of human satisfaction ? To what purpose do we
light up a dim taper and a smoky candle, when we have before us the
clear and full light of a mid-day sun ? If Christ's satisfaction be of infinite price, why may it not serve for the expiation of the guilt of temporal, as well as eternal, punishment ? If there be an all-sufficiency in
Christ's satisfaction, what need the supplement of ours ?
OBJECTION i. "Did not Paul 'rejoice in his sufferings* for the
church, ' and fill up that which was behind of the afflictions of Christ
in his flesh, for his body's sake, which is the church ? *" (Col. i. 24.)
SOLUTION. A great difference betwixt suffering for the good of others,
and satisfying for the fault and guilt of others. A Paul may do the
former; a Christ only can do the latter. And this was the sole cause of
Paul's rejoicing,the great benefit that accrued to the church by his suffering. True, indeed, Paul is said to " fill up," &c., not as if there
were any thing lacking or defective in the sufferings of Christ; (Heb.
x. 14 ; vii. 25 ;) but by " the sufferings of Christ," our apostle means, not

246

SERMON XIV.

THERE ARE NO WORKS OF SUPER-EROGATIOW.

Christ personal, but Christ mystical, that is, the body Christ, or true
believers, that is, Christ in his members, who are usually called Christ.
(Acts ix. 4; 2 Cor. i. 5; Heb. xi. 25.) When Christ had done suffering
in his person, he left it as a legacy to his members that they should
suffer with him and for him. (Acts ix. 16; xiv. 22; 2 Tim. iii. 12.)
Well, then, Paul suffers for the church. But how? so as to satisfy
God's justice for them ? 0 no. Paul rejects this sense with indignation : " Was Paul crucified for you ? " (1 Cor. i. 13.) But as he is said
sometimes to suffer for Christ, (2 Cor. xii. 10,) not, surely, to satisfy
for him, but to glorify him; so he suffers for the church's edification
and establishment; and so he elsewhere explains himself. (Phil. i. 12;
2 Tim. ii. 10.) Hence it is, that he is said to labour in the word " even
unto bonds." (2 Tim. ii. 9.) Nor doth Paul think by his sufferings to
redeem others frpm their suffering; but by his example to excite them to
the same constancy. Wherefore he saith, he suffered all things for the
elect, not that they should expect satisfaction for their sins in the merit
of his sufferings, but that they might obtain the salvation that is in
Christ.
OBJECTION ii. Here the Papists gravely reply upon us : " Not to supply the wants or defects of Christ's satisfaction; but to apply it unto us.
It is one of the instruments ordained by God for the application of
Christ's satisfaction to us, in the taking away of temporal punishment."
SOLUTION. Quid verba audiamf* Show us the least tittle of ground
for this harangue in the book of God.
1. A new satisfaction [is] no more required to apply the satisfaction
of Christ, than a new death, redemption, resurrection is, to apply the
death, redemption, and resurrection of Christ.
2. [It is not required] by their own limitation and restriction of the
use of Christ's satisfaction. They limit the use of Christ's satisfaction
to the taking away of the fault only, and that of mortal sins alone, and
eternal punishment due for them : and how then can human satisfaction
apply the satisfaction of Christ for the taking away of temporal punishment?
3. These pretended human satisfactions are no instruments of application of Christ's satisfaction: for such instruments are all ordinances
of God, branches of his worship; so are not the pains of purgatory,
Besides, all means of applying the satisfaction of Christ proceed from
the grace, mercy, and favour of God; pains of purgatory, from God's
justice, and are of a destructive nature.
4. These pretended human satisfactions are very injurious unto and
derogatory from Christ's satisfaction; in that,
(1.) They make Christ*8 satisfaction, to be imperfect, in that it adds
thereunto a supply of human satisfaction.
OBJECTION in. " So far from derogating from the dignity of Christ's
satisfaction, that they rather make to the greater honour thereof, because
it deriveth all our power of satisfying from Christ's satisfaction. It is no
derogation from God's omnipotency, that he works by second causes;
that in working the greatest miracles, he makes use of the meanest servants. No impeachment [of] but rather an honour to Christ's satis*
* " Why should I listen to mere verbiage ? "EDIT.

.
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*
.
\
)

SERMON XIV.

THERE ARE NO -WORKS OF SUPKR-EROGATION.

247

faction to have it advanced BO far, as that by virtue thereof the members


of Christ are made in part satisfiers of divine justice."
SOLUTION. One tittle of scripture-proof for this, or else the Protestant's negation is as authentic as the Papist's assertion.
(2.) It communicate* to man power of satisfying, which it the peculiar
and incommunicative prerogative of Christ alone.This appears from two
grand fruits of Christ's satisfaction, proper and peculiar thereunto,
namely, redemption and reconciliation.
(i.) Redemption.Christ alone hath redeemed us. (Gal. iii. 13.) Now
if redemption be not communicated, ergb not satisfaction; for redemption
is founded on satisfaction. Now Papists themselves acknowledge no
mediator of redemption beside him. (Heb. i. 3; ix. 15.)
(ii.) Full and perfect reconciliation with God. (Rom. v. 10; Col.
i. 21, 22; 2 Cor. v. 19 ; Psalm li. 9 ; ciii. 12 ; Isai. xxxviii. 17 ; i. 18.)
These and like places [are] to be understood exclusively. " Reconciled
to God," that is, only by Christ's blood and death. No chastisement
whatever beside that of his can pacify God's wrath against us, or can
procure our peace with him. (Isai. liii. 5.) Papists acknowledge that
nothing which sinful man can do or suffer is able to purchase the return
of God's favour and friendship : so then if men's best works and greatest
sufferings cannot reconcile us unto God, neither can they satisfy the
justice of God, because reconciliation of God to man follows satisfaction
to his justice; and if God be once fully and perfectly reconciled, [there is]
no place for any other punishment, though but temporal, because the
friends of God and members of Christ cannot be condemned.
OBJECTION iv. " But human satisfactions are to us very considerable."
Bonus odor lucri, " The vast and sweet profits," the large incomes and
revenues, which these bring to the dispensers of them! This fabula
meritorum ["fable of merits"] (like that fabula Christi, ["fable of
Christ,"] as one of their popes said, and he spake like himself) is not
easily to be parted with. Methinks I hear their good brother Demetrius
clapping them on the shoulder, and crying, Euge, made ! " Go on, noble
souls; go on and prosper!" " Alas ! silver shrines for the great
Diana are in danger; yea, her Holiness herself is in danger; and not she,
or not so much she, as we; ' our craft is in danger to be set at nought.'"
(Acts xix. 24, &c.)
SOLUTION. Pardon me, if here I make no reply; but ingenuously
confess, with that learned and worthy brother,9" in his late excellent and
sinewy tract on Rom. viii., that I cannot answer it. But, this being
taken away, " I assure myself," saith he, " this controversy would soon be
at an end." It is the satisfying of corrupt men in their pride, and avarice,
and filthy lucre, rather than the satisfying of a punishing God, that is at
the bottom of this controversy.
Thus much as to the second Romish position.
III. " There have been," say the Papists, " now are, and still will be
in the church some eminent and transcendent saints, such as the Virgin
Mary, John Baptist, St. Peter, St. Paul, Ignatius Loyola, St. Dominic,
St. Francis, and many signal martyrs and confessors, that, by the
assisting grace of God vouchsafed to them in this life, and the wise
* DH. JACOMBE.

248

SERMON XIV.

THERE ARE NO WORKS OF SUPER-IS ROGATION.

improvement of their own free-will, have been enabled perfectly, and


personally, and perpetually to keep the whole law of God; and by this
have merited eternal life for themselves, and greater degrees of glory.
Nay, more; not only so, not only done all the good which the Lord
required, or only just so much as the law demanded ; not only given the
Lord * good measure, pressed down, and shaken together,' but even
'running over;' (Luke vi. 38;) that is, by lending an obedient ear
to God's evangelical counsels," (which are things of greater moment by
far with Papists than God's moral precepts,) " they have even done more
than the law demands, more than was needful to be done by them for the
obtaining of eternal salvation, and have suffered more grievous torments
than their sin deserved; and by both, have most plentifully merited for
others.*' *
The vanity and rottenness of this third suggestion I suppose I have
sufficiently evidenced in the proof of my first and second proposition;
and therefore hasten to the next assertion of the Papists, which is,
IV. " These redundant and overflowing meritorious actions and sufferings of eminent saints, being mixed and jumbled together with the
superabundant satisfaction of Christ," (concerning which Clement YI.
tells us, that one drop of Christ's blood was sufficient for the redemption of all mankind, as if all the rest might have been well spared,)
" are," say they, " deposited in the church's hands as a common stock
and treasury."
V, And lastly. " The key of this church-treasury is committed by God
to the whole and sole care and dispose of his Holiness the pope himself,
the whole treasury to be disposed of by him and his delegates, and to be
applied to poor, penitent, and contrite sinners, that so by the pope's
Bull and Indulgences they may enjoy the benefit of those merits, and be
delivered either from church-censures on earth, or the pains of purgatory,
next doer to hell."
To both these I shall briefly say but this much: Et ruum teneatis
amici?^ or rather, Quia fando temperet a lctchrymis?$
This,
this was the thing that first raised the spirit of that German Elijah, to
put his life into his hand, and in the strength of his God to go out
against the Romish Goliath. Pope Leo had gratified his dear sister
Magdalene with a large monopoly of German pardons. Aremboldus, her
factor, was a little too covetous, and held the market too high. The
height of his over-rated ware caused the chapmen, and, among the rest,
Luther, a little more narrowly to inspect their worth; and they were
soon found to be (what indeed they are) a novel and irrational vanity,
an upstart opinion; not known, say Cornelius Agrippa, Polydore Virgu,
and Machiavel, to the churches, tiU the year 1300, in Boniface VIII.'s
days; who was the first that extended indulgences to purgatory, and
the first that devised the jubilee, which is indeed the mart or market for
the full uttering of them.
But, to let pass the novelty, do but seriously weigh the sinfulness, of
Condi. Trid. sees. vi. cap. 18 ; BELLARMINUS De Justifieativne, lib. iv. cap. JO.
t HORATIUS De Arte Poet. 5. " Can you, my friends, refrain from, laughing ? "EDIT.
} VIRGIUJ jEneid. ii, 6. Who can abstain from tears at such a tale as this ? "EDIT,
$ Luther.

|\

j
l
\
'

SERMON XIV.

THERE ARK NO WORKS OF 8UPER-EROGATION.

249

this opinion. It is grounded on a supposed merit in saints. Now merit


is that which purchaeeth a thing de now which he had not before,
and to make that due which one had not before, but may now lay just
claim to. If so, how deeply derogatory is this opinion to the fulness of
Christ's merit to purchase all reconciliation and acceptation both of our
persons and services, together with an everlasting inheritance in the
kingdom of heaven! (Dan. ix. 2426 ; Col. i. 19, 20; John xvii. 2; Heb.
ix. 12, 15.) If the merit of Christ be of infinite value, and that by it he
hath purchased in behalf of us, his members, a fall right unto eternal
life and happiness, then their good works do not make the same newly
due.
If they make it any way due, [it is] either in whole, or in part:
if in whole, then Christ hath merited nothing for them ; if in part, then
something of eternal life there is which Christ hath not merited. Either
way there is a manifest derogation from the merits of Christ.
As for that ignis fatuus of purgatory, I refer you to the learned labours
of my reverend brother, that in this book professedly treats of that
subject.
USE ii. EXHORTATION. I have done with the self-advancing Papist,
A few words more to the self-abhorring reformed Protestant, and I have
done.
1. " Be" sincerely ** careful to. maintain" and practise "good work"
and that with all your might, even to the end of your days. (Titus iii. 8.)
Dorcas was "full of good works." (Acts ix. 36.) Yea, " provoke one
another to love and to good works." (Heb. x. 24.) Let not this thought
that you cannot, when you have done all, either merit, or super-erogate
by themtempt you to neglect the holy, faithful, humble, constant performance of them. Do them, then; but do them " for necessary uses,"
(Titus iii. 14,) for the noble ends by God prescribed. Not for this end,
as if by them to merit or super-erogate; leave that design to the
Pharisaical Papist; but in all your obedience, active, passive, aim
directly,
(1.) At the evidencing of the truth and liveliness of your faiths*
to show your faith by your works. (James ii.,18.)Abraham's faith was
made perfect by bis works. (Verses 21, 22.)
Not as if Abraham's faith
received its worth, value, and perfection from his works; but " [was]
made perfect," that is, made known and discovered, as God's strength is
said to be perfected in our weakness. (2 Cor. xii. 9.) Or thus : his faith,
co-working with his obedience " was made perfect;" that is, bettered
and improved, as the inward vigour of your spirits is increased by
motion and exercise.
(2.) At the manifestation of your thankfulness.Thus David : "What
shall I render unto the Lord for all his benefits toward me ? I will take
the cup of salvation, and call upon the name of the Lord." (Psalm cxvi.
12, 13.) To "show forth the praises of Him, who hath called you out
of darkness into his marvellous light." (1 Peter ii. 9 ; i. 511.)
(3.) At the strengthening of your assurances of God's special love
toward you." Hereby ye shall know that you know him, if ye keep his
Opera non twit catua quad aliquit jutttu tit apud Deitm, tedpotidt tunt manifettatione
juslitiae.AQUINAS. " Work are not the cause why any one is just before God, but rather
ace manifestation of a justified state."EDIT.

250

SERMON XIT. THERE ARE NO WORKS OF 8TJPER-EROGATION.

commandments;" that in you " verily the love of God may be perfected/'
and that "hereby you may know that you are in him." (1 John ii. 3, 5.)
(4.) At the edification of your brethren, that your seal may provoke
very many.As that of the brethren of Achaia did those of Macedonia.
(2 Cor. ix. 2.) " Let your light so shine before men," not that they
may magnify you, but " glorify your Father which is in heaven.*' (Matt.
v. 16.)
(5.) At the adorning of your profession of the gospel, and stopping
of the mouths of adversaries. (Titus ii. 513; 1 Tim. vi. 1 ; 1 Peter
ii. 15.)
(6.) Chiefly and principally at the glory of God. (1 Cor. z. 31.)
Let your conversation be so honest, that, whereas they speak against you
as evil-doers, though their corruptions accuse you, their consciences may
acquit you; " that they may by your good works, which they shall behold,
gloriry God in the day of visitation/' (1 Peter ii. 12; Phil. i. 11; John
xv. 8.) " Glorify God," I say, whose " workmanship you are, created in
Christ Jesus unto good works, which God had before ordained that ye
should walk in them," (Eph. ii. 10,) that so, "having your fruit unto
holiness, you may have the end," or consequent, not the merit, of your
works, namely, " eternal life." (Rom. vi. 22.)
2. As, when you have done all, you are but an "unprofitable servant"
and therefore must not presume to come to God in the opinion of your own
worthiness, yet be not afraid to come to God because of your unworthiness.The worst of men should not keep off from God because they are
unprofitable, since the best cannot profit him. If we have done much, it
is nothing to the Lord; and if we have done nothing, it is no bar to the
Lord's doing much for us. God will not turn us back because we bring
him nothing; nay, he invites us to come without any thing, " without
money," or money-worth, (Isai. Iv. 1.)
3. When you have done all, and are most fully laden with good works,
beg earnestly of God to work and keep in you low and humble thoughts of
yourself, of all you do or suffer for him.They of whom God hath the
highest thoughts, have the meanest thoughts of and put the lowest rate
upon themselves. No man ever received a fairer certificate from God than
Job did : " There is none like him in the earth, a perfect and an upright
man;" (Job i. 1, 8;) and yet no man could think or speak more
humbly and undervaluingly of himself than Job did: he " abhors"
himself, and "repents in dust and ashes." (Job xlii. 6.) And, " Whom,
though I were righteous, yet would I not answer, but I would make
supplication to my Judge." (Job ix. 15.) And, "Though I were perfect,
yet would I not know my soul: I would despise my life." (Verse 21.)
To make and keep thee humble under thy greatest attainments,
USE in. DIRECTION. 1. Often look up and consider the infinite purity
and holiness of God.The more we know God, the more humble we are
before him. " Now mine eye hath seen thee," that is, " Having now
a clearer and more glorious manifestation of thee to my soul than ever;
I now, perceiving thy pure holiness, wisdom, faithfulness, goodness, as
if they were, corporeal objects and I saw them with mine eye, on this
very score ' abhor myself in dust and ashes.' " (Job xlii. 5, 6.)
2. When ihou hast done all, remetnber still, that thy ability to do good

SERMON XV.

JUSTIFICATION CORRUPTED BY THE ROMANISTS.

251

work not at all from thyself, out from the Spirit of Christ. (John
zv. '4, 5; 2 Cor. iii. 5 ; Ezek. zxxri. 26, 27.)A continual gale and
influence of the Holy Spirit [is] necessary to bring thy richly-laden soul
into it* port. (Phil. ii. 13 ; iv. 13.)
3. When thou art at thy non ultra, "in thy very zenith" of attainable
excellences here, remember that all thy acceptation at the hand of God,
both at to person and performance, depends wholly and solely on the
blessed Jesus, and thy peculiar interest in him. (Eph. i. 6; 1 Peter ii. 5 ;
Exod. viii. 28; Gen. iv. 4; Heb. zi. 4 ; ziii. 20, 21 ; 2 Cor. yiii. 12;
Heb. vi. 10; Matt. xxv. 21, 23.)

SERMON XV. (XII.)

BY THE REV. DAVID CLARKSON, B. D.


FELLOW AND TUTOR OF CLARK HALL, CAMBRIDGE.
THE DOCTRINE OF JUSTIFICATION 18 DANGEROUSLY CORRUPTED IN
THE ROMAN CHURCH.

Being justified freely by his grace through the redemption that is in


Christ Jesus.Romans iii. 24.
THE apostle, in these words and the following, gives an exact account
of the doctrine of justification, dictated to him by the Spirit of truth.
And this will be the best ground we can proceed on, to discover the
errors by which it is corrupted. That is our present business, to which
I hasten ; only first opening the words by a brief touch upon them.
Being justifiedTo be justified, is to be freely accepted of God as
righteous, so as to have pardon and title to life upon the account of
Christ's righteousness. We cannot be accepted as righteous, till we be
acquitted from guilt. The apostle describes justification by remission of
sins. (Rom. iv. 5,6.) And being accepted as righteous, we are accepted
to life: the apostle calls it "justification of life." (Rom. v. 17, 18, 21.)
This is upon the account of Christ's righteousness. We cannot be justified upon our own account; for so we are condemned, and cannot but be
so : nor upon other account but Christ and his righteousness; for there
is no justification without righteousness, and none sufficient but that of
Christ; which the apostle includes in " the redemption that is in Christ
Jesus."
Freely by his graceThe Lord justifies by his grace, and this acts
freely. That which moves him is called, in Titus iii. 4, )<$
, " kindness and love;" which in verse 7 is " grace :"
" That being justified," TJJ exnvou , " by his grace." So justification is -, "the free gift;" (Rom. v. 16;) ij Scope* ,
" the gift by grace." (Verse 15.) This grace, as it is free mercy, so it
acts like itself, , "freely;" (the word used in Matt. x. 8 :
, " Freely ye have received " it;) he gives it freely to those who

252

SERMON XV.

THE DOCTRINE O* JUSTIFICATION

have no merit to deserve it: there is none in us ; what there was, was in
Christ. It is
Through the redemptionRedemption is deliverance by a price, or
valuable consideration. This price was the blood of Christ, (Bom. iii.
25; v. 9; Eph. i. 6, 7,) his death, (Rom. viii. 33, 34,) his obedience,
(Rom. v. 19,) his righteousness. (Verse 18.)
We may view the text distinctly in three parts :
I. "Believers are "justified"
II. " Freely by his grace."
III. "Through the redemption that is in Christ"
Against each of these the Papists have advanced several errors of pernicious consequence, and thereby dangerously corrupted the whole doctrine of justification.
I. That a sinner may be saved, the scriptures declare that he must be
both justified and sanctified : the Romanists, as if one of those were but
requisite, call that "justification," which in scripture is "sanctification ;" and that which in scripture is "justification," they admit not, as
distinct from inherent righteousness.
The apostle Paul, who most insists upon the doctrine of justification,
delivers these two as distinct things. (1 Cor. vi. 11; and elsewhere.)
He ascribes justification commonly to the blood of Christ; (as in the
text, and Rom. v. 8, 9;) sanctification to the Spirit of Christ. (Titus
iii. 5.)
However, the Papists' promiscuous use of the words might be tolerated, if they did not confound the things, and contend that we are formally justified by that which is the form and essence of sanctification,
namely, inherent righteousness. The danger is that which the apostle
would have the Jews avoid, when he expresseth his hearty desire that
they might be saved : " For they being ignorant of God's righteousness,
and going about to establish their own righteousness, have not submitted
themselves unto the righteousness of God." (Rom. x. "3.) The Papists
trust to their own righteousness for acceptance and life, and will be
justified in the sight of God by that which indeed is imperfect and culpable, and, so, liable to be condemned; and being convinced that they
cannot be justified by an imperfect righteousness, therefore they will have
their inherent righteousness to be perfect: not so perfect as it will be in
heaven ; * but so as to be free from sin, and to answer the demands of
the law,f since they know, otherwise, it would not justify them. And
this fancy of a sinless perfection runs them into many absurd and pernicious conceits.
First. For they are hereby obliged to maintain, that no corruption in
their natures after baptism, no aversion from God, no inclination to evil,
though habitual and fixed, has any thing of sin in it; no, nor any
Quod dicebamut, justitiam et charitatem in hdc vita non esse perfectam, comparatione
duntavat ad illam patrite reputandum est.OOMiKlcvs A SOTO De Nat, et Graf. Kb. iii.
cap. 4, p. 134.
t The Council of Trent call it justitiam candidam et immaculatam
[" white and spotless justice"].Sees. v. cap. 67. In the Trent Catechism it is divina
qualita in animd inherent, quut animarum vestramm, omnes maculas delet. " A diviue
quality, inherent in the soul, which takes away all stains and spots from your souls."
EDIT. Ea (charitas) siquidem est veritsima, plenissima, perfectitsima justitia.BELLARMJNUS De Justif. lib. ii. cap. 16, p. 806. " Since it (grace) is a most true, full, {and
perfect righteousness."DIT.

IS DANGEROUSLY CORRUPTED IN THE ROMAN CHURCH.

253

vicious habits acquired by frequent acts of sin: * all is sinless that is in


the soul when grace or charity is once therein. And so there is no need
of mortification, no possibility of it; for there is nothing of sin in them
to be mortified, no habit or disposition, natural or accessary, upon which
the charge of sin can be truly fixed. And as they leave no need of, no
place for, mortification, so after they have discarded the scripturejustification, to make way for a sanctification to justify them, they deal
no better with that neither; whether it be taken for the first rise of
holiness, which is properly regeneration ; or for the growth and increase
of it, which is the sanctification that the scripture calls for commonly
under this notion ;they will have it to be a second justification. As for
the first sanctification, by their principles, it excludes all sin, and is, so
far, perfect, or nothing ; and so indeed is a mere chimera, such a thing
as God never gave, never promised, as no mere man on earth ever had.
(1 John i. 8.) Yet this and nothing else must justify them, and make
them worthy of eternal life : and thus they will be justified and saved by
a mere fancy, or nothing.
As for growth and increase in holiness, which is the sanctification that
the scripture makes so necessary, and calls for with so much importunity, this they make superfluous and unnecessary. No man needs
design or endeavour it; for what needs he look after more of that which
he hath already in perfection ? They have it in such perfection, as [that]
there is no culpable defect in it.f It is no sin to have no more; (else it
would not be sufficient to their justification;) and what necessity is there
to labour for that which it is no sin to want ? Their doctrine of justification by a righteousness of their own inculpably perfect obliges them to
hold, that what grace they receive at first, though in the very lowest
degree, is all that God commands and makes necessary; if he commanded more, the want of more would be culpable. So that every
degree of holiness, or charity above the least of all, is only sub consilio,
" mere matter of counsel;" which they may neglect without contracting so much as the guilt of a venial fault.
Thus all progress in holiness is hereby superseded: after the first step
they sin not, though they never make another. And all the degrees of
holiness above the lowest are unnecessary: they may be without all of
them, safely and inculpably. In short: if the want of all other degrees
* Httbitut Juttitue contrariut ett habitui injurtitia ; quia non ett peccatwn, ted vitium, ex
malit actibutcontractum ; quaieetiam in juntificatin reperiripotent.Ibid. p.805. "A Uabit
contrary to righteousness is a habit of unrighteousness: for it i not a sin, but a vice, contracted from evil acts; such aa may be found even in justified persona."EDIT. Ditpostlio
vet habitue acquititut vitium ett, no peccatwm.De Amitt. Grot. lib. v. cap. 19, p. 337.
" A disposition or acquired habit is a vice, not* a sin."EDIT. Omnet siquidem lege
preecipiunt vel prohibent actus, non habitutMELCHIOR CAN 08 De Pmnit. p. 870.
"Since all laws command or prohibit acts, not habita."RDJT.
t Nullaenim ett
charitat timpliciter imperfecta: tuffidt autem quilibet gradut charitatit, ut quit tervet
verbum, id eitf, praecepta, Domini.BELLARMINUS De Purgat. lib. xxii. cap. 3, p. 1381.
" For no grace is simply imperfect: but any degree of grace is sufficient for any one, in
order to hie keeping the word, that is, the precepts, of the Lord."EDIT.
\ Si non
pecco (ex tententid S. Thomas) si amem Deum niti uno gradu amor is, certi non teneor in
riffore ampliut amare : implicat enim contradictionem, quod non peccem, nonfadendo quod
facere teneor: ergo, ti uddam alterum gradum amoris, auto plus quam teneory atqtte eo
modo facto actum tupererogationit et contitn.Idem De Monach. lib. ii. cap. 13, p. 1162.
Nee ul/a (lege) divinte contultoria etiam ad veniale obttgent.NAVAREI Manuale, cap.
zxiii. n. 49, p. 664 j et cap. xxi. n. 43; SYLVESTRI Summa, in verb. fno6edientia,e. 2.

254

SERMON XV.

THE DOCTRINE OP JUSTIFICATION

hut the least of all, be a sin; if the lowest degree of all be not righteousness in perfection; by their principles, they are not justified, and cannot
be saved. And so the main stress of their salvation lies upon a gross
and palpable delusion, that such a righteousness is perfect as is furthest
of all from perfection, and in a degree next to nothing.
Secondly. They seem to include remission of sins in justification; but
it is not that pardon which the gospel offers, but another thing under the
disguise of the same word; and particularly, such as lies cross to every
part of the text. Their pardon is not an act of God, absolving a guilty
person upon the account of satisfaction given; but an act or consequent of infused grace or charity within us, abolishing sin, and not
otherwise taking away the guilt but by taking away the being of it.*
The best account I can give of it, in brief, is this, collected out of
their chief authors. They observe in sin the fault and the guilt: and
the guilt, either as it is the desert of sin, and the offender worthy of
punishment; or as it is an obligation to punishment, and the sinner
bound to suffer it. The former is, with them, reatus culpee; the latter,
reatus ptxnees^ and all this is taken away by charity, or infused grace.
The fault in sin is the aversion, or the soul's turning away, from God:
but charity, or inherent grace, brings it back again, and joins it to him ;
and thereby the fault is remitted.^ Now the fault being gone by virtue
of inherent grace, the guilt must vanish too: for where there is no fault,
there is no desert of punishment; and where there is no desert of it,
there can be no obligation to it. So that, infused grace having left sin
no being, by necessary consequence the guilt is taken away together with
it. Accordingly Bellarmine shows particularly how this charity takes
away all that belongs to sin,the aversion from God, tb.e stain of sin, the
desert of punishment, and the obligation to it. And the sum of all is
this: The formal effect of habitual charity is the abolishing of sin: ||
and, with him and others, remission of sins, and infusion of grace, are
but one and the same motion; whereof these are the two terms; as it is
in the diffusion of light, and the dispelling of darkness, ^f
So that this doctrine leaves sinners no hopes of pardon in this life, or
for ever: for hereby sin is not pardoned, till by inherent charity it be
quite expelled, which is not in this life; or till the sinner be rendered not
worthy of punishment, merely by virtue of such charity, which will
never be.
Charitai culpam delet per actum suum proprium: poenam autem follit per opera tatiffactoria qua ipsa ckaritas imperai.BBLLARHINUS De Purgat. lib. il. cap. 3, p. 1381.
" Grace destroys the guilt by its own proper act: bat it removes the punishment by the
works of satisfaction which grace itself commands."EDIT.
t Reatus culpae, gut
ett diffnitas odii, indignitaf gratia, et meritum paente: reatu peena }id ett ordinatio five
obligatio ad luendam posnam.Idem De Amiss. Orat. lib. v. cap. 19, p. 337.
I Quando
per gratiam remittitur culpa, tollitur avertio animte a Deo, in quantum porgraiiam anima
Deo conj'ungitur.AQUINAS, Tertia, quaest. Ixxzv. art. 4. Idea ex hoc dicitur culpa
mortatis remilti, quod per gratiam tollitur avertio mentis a Deo.Idem, adprimam, artic. 4,
quaest. Ixxxr.
Per consequent simul tollitur reatus pane, Idem, ibid. Non
postunt non tolli, donum iUud preecesterit, says Bellarmine of the guilt and offence of ain,
De Justiftc. lib. xii. cap. 16, p. 806. " They cannot be otherwise than taken away, if that
gift has preceded."EDIT.
II Habemus priwum effectum formalem justitiae, id ett,
charitatis habitualis, divintias infuses, esjte, de media tollere ac delere peccatum.Idem,
ibid.
1 Idem, ibid. lib. ii. cap. 2, p. 766 ; and SOTO (after Aquinas) De Nat. et
Orat. lib. 0. cap. 18, p. 110.

IS DANGKROU8LY CORRUPTED IN THE ROMAN CHURCH.

255

However, those who understand what pardon is, by the light of scripture, will soon discover that this is not the gospel-pardon. To go no farther than the text, it clashes, as I said, with every part of it. For, First,
by their account, pardon is by a physical or super-physical act of charity
within us; whereas the first word in the text, hxeuovpsvoi, shows that
pardon in justification is a judicial act of God toward us. The perpetual use of the word in scripture assures us of this : it implies a judicial
proceeding; and is set opposite to condemning or accusing. For a judge
to acquit one at the bar, accused in order to condemnation, is not to
qualify him; (that would be to prevent misdemeanours for the future ;)
but to discharge him .from what he is accused of, as past: nor can they
give any instances in scripture of such use of the word as will bear their
notion. Indeed, it is against the usage of the world and common sense,
that a man should be said to pardon one, by enduing him with good
qualities. Secondly. The pardon in justification is free; a gift of undeserved grace, as the next words express it. But their pardon is not free,
neither in itself, nor in that which they make the rise of it,inherent
charity. They deface the freeness of it in both, by a conceit of their
own merit; and so transform it into another thing than the pardon of
the gospel is; which shall be made apparent when we come to the second
part of the text. Thirdly. The gospel-pardon is entirely through the
redemption that is in Christ, as the next words represent it; but their
pardon excludes this redemption, or leaves it but a minute and remote
influence into it, if any at all.
The Lord, by Christ's undertaking, is moved to show mercy to sinners : he shows it by infusing charity into their hearts. This takes away
the fault or being of sin ; and, that being gone, the desert of punishment
vanisheth, and, by consequence, the obligation to it. So we must pass
several stages before we can discover what the redemption of Christ hath
to do in the pardon of a sinner; and when we have gone so far, may be
at a loss too, as they order the matter. But that will better be showed
in the last proposal.
Moreover, though they will have their pardon do more than mere
remission can do, yet they make it fall short of that which is most proper for pardon to do. It quite dissolves not the obligation to punishment ; but leaves the sinner, when he is said to be pardoned, to suffer, a
if he were condemned. He must, for all his pardon, be damned to a
temporary hell; (for such is their purgatory;) and there he must be
punished in the severest manner and measure : with the greatest suffering
of all, as to lose,the want of the vision and fruition of God ; and the
most exquisite tortures, as to sense,*such as are equivalent to the tor* Paena damni eft maxima pcenarum. Omnit gut in puryatorio deyit, cruciatur totem,
hdc ptend dam', qua ett omnium mamma.AQUINAS m Quartern, diet. xx. xH., art. 2.
" The pnnitfhment of loss la the greatest of all punishments. very one who dwells in pargaroiy is tormented at least with this punishment of loes, which is the greatest of all."
EDIT. Vide BELLABMJNUM De Purgat. lib. ii. cap. 14: Si ibi ett verut ignit, erit omnind.
acernmut. cum ad hoe tolum tit institute, ut sit inttrumentum Justititc Divine: ti MOM tit
ignit verut, erit aliyuid korribiliut, quale Deut parare potuit, qtti potentiam tuam in hoe
ottendere voluit.P. 1400. " If there be in purgatory a real fire, it will assuredly be most
fierce and sharp; since it waa ordained solely to the end that it might be an instrument of
the Divine Justice: if there be not a real fire, there will be some punishment yet more horrible 5 such aa Qod can prepare, who will in this to show his power."EDIT.

256

SERMON XV.

THE DOCTRINE OF JUSTIFICATION

meats of hell: * and all this, it may be, for a hundred or a thousand
years, they know not how long. All the pardoning mercies of God, and
the redemption of Christ, cannot secure him from this.f Surely this
pardon looks nothing so like remission as condemnation.
Thirdly. What we said last, respects those sins which they call " mortal;" but there is with them another sort of sins which go under the
notion of " venials," and which in number exceed the other vastly and
incomparably. And these sins, by their doctrine, are not pardoned, or
need no pardon; and so justification, the free grace of God, and the
redemption of Christ, are excluded hereby, as needless, and unconcerned
in them.
The pardon in justification frees the sinner from eternal punishment j
but they teach, that these sins (all of them together) deserve not eternal
punishment: God cannot justly inflict it for them ; it is not due to
them. If the guilt of all the sins in the world of this sort were
charged upon one man, or if there were no covenant or promise of God
for pardon, says their great cardinal, (that is, if there were no gospel, no
Christ,) yet a sinner could not be punished for them eternally: $ so that
there is no place for, no need of, the pardon of the gospel as to these
sins. Then for the temporal punishment of them, the sinner either must
or may suffer it himself, and so satisfy for it: if he may satisfy for it,
there is no need of pardon; if he do satisfy for it, there is no place for
pardon. He that suffers what punishment the law will have inflicted for
his offence, neither is nor can be said to be pardoned. So that plainly,
by their doctrine, venial sins have not, or need not, pardon of any sort,
either in respect of eternal or temporal punishment.
And yet these venial sins, which need no pardon, are many of them, for
their quality, great and heinous ; for their number, far the greatest of all.
As to their quality, their casuists, who are dictators in this business,
moke what sins they list to be venial. Whereas, by their common
reckoning, there are seven mortal sins; even divers of these, by their
handling, are shrunk into small faults. They make covetousness and
prodigality too, || ambition, ^[ vain-glory,** gluttony ff and drunken* Nam, lit recti explicat cardinaUt Cajetanus, poena ilia quae luenda restat post culpae
remissionem est ilia ipsa paena sensus qtiam in gehennd pati debuisset peceator, remotd
tolum asternitate.Idem De Pcenit. " For, as cardinal Cajetan rightly expounds it, that
punishment which remains to be endured after the remission of guilt, is the very same
punishment of sense which the sinner ought to have suffered in hell, eternify alone being
excluded from the account"EDIT.
t The pope (surely his Holiness has left Him
no mercy) can do it when he list: Si quasratur utrum possit spoUare purgatnrium pro lioito
suo, dico quod now. voluntaie sud precis^, sed mediants illo infinite thesauro.SYLVEbTRi
Sumrna, in verb. Papa, quaest. 6. " If it be asked whether the pope can despoil purgatory
at his pleasure, I answer that he cannot do so by his own will precisely, but by means of
that infinite treasury." EDIT. But he wise, however; and considers [that], if he should
spoil purgatory, he would spoil something else, which is more regarded at Rome than another
world.
| Negamus posse Deum juste punire peccaium quodlibet, etiam veniale, pusnd
omnium gravitsimd, quae eft mors asterna. BELLARMINUS "De Amiss Grat. lib. i. cap. 14,
p. 92. Etiamsi omnia peccata venialia simul colligerentur in ui\um, nunquam efficerent id
quod font unumlethale.Idem, toiW. cap. 13,p.91. Etiamsi nuttum esset pactum Dei nobiscum de remissions pteiue adtwc, tamen perspivuum esset, peccatum veniale ex sud naturd non
induce re reatwm pcence sempiternal.Idem, ibid. cap. iv. p. 95.
Non enim remittiiur
qiwd totaliter punitur.BELLARMINUS De Purgat lib. i. cap. 7, p 1359.
|| AQUINAS,
Secunda Secundee, queeat. cxviii. art. 4 ; NAVARRI Enchir. cap. xxiii. n. 18.
If CAJETANI Summa, in verb. Ambitio.
** AQUINAS, ibid, qwsest. cxxxii. art. 3.
tt CAJETAMDS, ibid, in verb. Gula, et Emunditia.

8 DANGEROUSLY CORRUPTED IN THE ROMAN CHURCH.

257

ness,* (if it do but half-brutify a man,) the neglect of the public worship
of God,f of all worship indeed which can be truly called so, and the neglect of charity and mercy to men, % except in such cases which rarely or
never fall out,also common swearing, great irreverence to the Divine
Majesty, abhorring of divine things, f" yea, divers sorts of blasphemy and perjury,** murder, ff with others of like nature,to
be but venial faults. They assign several ways wherein the highest
impieties against God, and greatest outrages to men, may pass under this
gentle notion, and so need no pardon. This might be clearly showed
out of the writings of the leading men amongst them, of several orders,
and such as have the chief conduct of their consciences, though the
Jesuits were left out; but it requires a large discourse, and I must not
here digress a little.
And as these sort of sins are great otherwise, so that they are the
greatest of all for number, is no question. Their church enjoins but confession once a year; and presumes that any wicked person may give an
account, in a little while, to his confessor of the mortal sins he commits
in a whole year; but of venial sins no account can be given, being so
numerous, that they are beyond remembrance or notice. So that by
their doctrine there* are very few sins, in comparison, that need pardon ;
and so few that need either the free grace of God, or the redemption
that is in Jesus Christ. These corruptions are dangerous and evidently
damnable. I have insisted the longer thereon, because in this point,
about pardon, the Romanists are conceived to come nearer the truth and
us than I fear they do indeed.
II. Proceed we now to the second part of the text, " Freely by his
grace." When the Lord justifies a sinner, he does it most freely: it is
an act of mere grace; it is no way due to us before he vouchsafe it. He
owes it not, but gives it, when he is no way pre-engaged by any desert in
us : merit in us is utterly inconsistent with this gracious act. These two
are opposite in their nature; and the apostle plainly expresses the opposition in Rom. xi. 6, and iv. 4. If it be due by virtue of any act or
work of ours, it is debt; if it be debt, it is not grace, the grace of God
herein is no grace : " If by grace, then it is no more of works : otherwise
grace is no more grace. But if it be of works, then it is no more grace :
otherwise work is no more work." " Now to him that worketh is the
reward not reckoned of grace, but of debt." The apostle's discourse
cannot be answered with reason, nor evaded with any conscience: and
yet the Papists will presumptuously crowd merits of all sorts into justification. And by this means, too, they corrupt this doctrine dangerously
and intolerably: they do it against all evidence of scripture ; they do it
to the foul defacing of the glory of free grace, and the redemption of
Christ; they do it with great hazard to -their own souls, J J For if they
* NAVARRUP, ibid. cap. xiii. n. 2 j et cap. xxi. n. 1.
f Idem, cap. vxiv. . ; CA3 ETA 08, ibid, in verb. Eleemosyna.
I LOPEZ, Instruct, Cotuc. cap. xlii. p. 227 ;
et SYLVESTBI Summa, in verb. Juramentum, ii. 48.
$ JACOB r>E ORArr, Decit.
Aur. lib. ii. cap. lii. n. 10.
|| SYLVESTER, ibid, in verb Malitia. p. 1/0.
If Idem,
t'&'rf. in verb. Blatpkemia, qusest. iii. 4.
** DOMINICUB A SOTO De Just, et Jwr, lib.
viii. quest ii. art. 3, pp. 269, 270.
ft Idem, ibid, lib. v. quasi, i. art. 8.
tt Nee
ettet gratia, ri no daretur gratuita, ted debita redderetw.AUGUSTINI Epist. cv. " Nor
would it be grace, if it were not bestowed gratuitously, but were rendered ae due."SPIT.
Aquinas himself: Afanifetium ett yuod omite meritum repvgnat gratia, guia, ut apoetoltu,

258
SKRMON xy. THE DOCTRINE OF JUSTIFICATION
will not be justified freely, if they will stay till they deserve it, they aw
likely to be condemned. Yet they will venture and stick not to ascribe
11 that they include in their several justifications to some sort of merit:
inherent grace, and pardon of sin, to congruous merit 5 title to glory,
and increase of grace, (which they make a second justification,) to merit
of condignity.
Inherent, which they call "justifying," grace, and count it (after the
council of Trent *) unanimously the formal cause of justification, by their
doctrine, falls under merit. They mince it, indeed, calling ifr " merit of
congruity;" but it is big enough, how small soever they would have it
seem, to bid defiance to the grace of God in the text.
There are some preparatory works which, they say, must go before
justification,f (as, dogmatical faith, some sorrow for sin, fear, hope, &c.,)
to which justifying grace is due in congruity, though not in justice; and
this dueness they express in the definition of " congruous merit." " It
is," says Navarrus, (after Aquinas, and their common Gloss,) " a good
human act of one without the grace of God, to which spiritual or temporal reward is in some respect and congruity due." $ Now if justifying
grace be due on our account, before the Lord vouchsafe it, he gives it not
freely, but only pays what he owes, and is before obliged by us to let us
have ; and Bellarmine says, this merit is not founded on the promise of
God, but in the worth and dignity of the work.
This sort of merit is generally owned by the Romanists. Soto tells
us, || it is asserted by Scotus, Durandus, Adrian, and, in a manner, all the
School-doctors whom they call " Nominals ;" and this is one division of
their Schools. He says also,^f that Aquinas, the leader of the other division, following the common opinion, affirms it likewise; though he would
have us think that he afterwards retracted it. But Bellarmine, not
acknowledging any such retractation, together with Aquinas, reckons up
to us by name the chief of the Schoolmen as of this persuasion.**
It is true, there is some difference among them about the name:
some would not have it called " congruous merit;" but all, as Bellarmine, ft Vega,Ji and after him Sancta Clara, tells us, agree in the
thing. And it is the thing, not the word, that is so injurious to the
Rom. ft., &c,Prima Secundte, qtuest. iv. art. 66. " It is clear that all merit is repugnant to grace, because, as the apostle says, in Rom. xt.," fee.EDIT.
Seas. vi. cap. 7.
t Vide Condi. Trident, sees. vi. cap. .
Est actus
human** bonus foetus ab aliquo extra gratiam Dei existente, cut de guddam. congruitate et
seewndum quid debeiur atiyua merces spirit-nails vel temporaKs, vt senfit Glossa.Enchirid.
prselud. vii. 3, p. 40.
Quod oljiciebatur, meritum de congruo non fundari in
dignitate opera ted tola promissione Dei; refpondemus, contrarium esse verum. And a
little after: Not existimamus potiut fundari meritwn de congruo in aliqud dignitate operis,
yuam in promissione.De Juitijie. lib. i. cap. 21, p. 753.
|| De Nuturd et Gratia,
lib. ii. cap. 3, 65; et MEDINA, in Primam Secvndat, quaest. 109.
H Cum S. Thomas,
(Secunda Sent, diet 27,28,) opinionem communem insequutus, afflrmasset turn quod homo e
naturalibtts posset se dtsponere ad gratiam,, turn quod dispositio ilia esset meritum de congruo.
SOTO, ibid. p. 66.
** Magittter Sententiarum, [" the Master of 'he Sentences,"]
St. Thorna-", Bonaventore, Scotus, Durandus, abriel, and others.De Pomitentia,lib. ii. cap.
12, p. 945. Sancta Clara tells us, it is certe communis et recepta sententia Scholarum.De
Naiurd et Grot, problem xxi. 1*25. " It is certaialy the common and received opinion
of the Schools."KDIT.
ft Quod attinet ad Cathelivos, quccstto videtur esseferi de
tola no/nine meriti, ltc.De Justif. Ub. i. cap. 21, p. 752.
it Redd advertU Vega de
re, Non est inter doctores Catholicos qwestio.
& Hague de nomine solum est qwestio,
an ea debeant vocari meritvm de congruo.SANCTA CLARA, aid p. 129.

IS DANGEROUSLY CORRUPTED IN TH ROMAN CHURCH..

259

grace of God, and wherein the corruption and the danger lie; and
therein they conspire.
I need bring no particular testimonies to show, that by their doctrine
pardon of sin fells under this sort of merit: for pardon and inherent grace
are by them invoked together, and made one and the same motion. And
I have stayed the longer on that which is evidence for both, because some
question, whether this congruous merit be commonly owned by their
writers. I think it might as well be questioned whether the proper
merit of condignity be their common doctrine; for there are some
among them who dislike this, and scarcely more the other, so far as I
can compute the numbers.
As for the other particulars, tide to glory, included in the first, and
increase of grace, which they call a second justification, the council of
Trent has made it an article of their faith, that good works are truly
meritorious of both; and denounceth those accursed who deny it: and
their writers unanimously since understand it to be merit of condignity,
as Aquinas expressed it before.41 So that these things are due from
God upon the account of their good works in strict justice, and not
alone in congruity. It is not my business to argue against their
doctrine of merit; only let me suggest this which the text leads me to.
Their opinion of merit makes the special grace and mercy of God
needless. For -if a man by what he doeth can make heaven due from
God in point of justice, he needs not his mercy to save him; so long as
he is sure the Lord will not be unjust, he is not concerned to regard
whether or not he be gracious and merciful. As in a like ease, when a
man's cause requires nothing but justice, if he be sure the judge will do
him justice, there is no need at all to be beholden to him for his mercy.
Thus grace and mercy being excluded as needless and superfluous, fill
obligements to love and gratitude, to all ingenuous obedience and
worship, are taken off, and all sense of religion likely to be razed out of the
souls of men. I may forbear telling you that this is of dangerous tendency.
III. Come we to the third part of the text. The justification of a
sinner is " through the redemption that is in Jesus Christ." That doctrine quite overthrows the justification of a sinner which removes from it
this redemption: But so doth the Popish doctrine, and thereby tends to
make Christ of none effect. For without that redemption, he is not, he
cannot be, the Saviour of any man. Their errors here strike deep, and
tend to undermine the foundation of Christianity. Let me give you an
account hereof in respect of the satisfaction, the merit, and the application of this redemption.
1. The satisfaction of Christ is unnecessary, by their doctrine j there is
no need of it for the justifying of a sinner ; he may be pardoned and
freed from eternal punishment without it.For if the pardon of sin be
the abolishing and utter extinguishing of it, as they teach,f and it be by
* Quum Justus homo per opera sua botta, yuatehue movente Deo facia nmt, vitam sternum de condigno mereaiur, ipswn etiam yratue et charitatit augmentwn mereri dicendttm
ett.Prima Secunda, quaest. cxiv. art. 86. " Since a jtust man, by hie own good works,
BO far as they have been done by divine impulse, procure eternal life through merit of
condiguity, it must also be said that he merits an increase of grace and charity."EDIT.
t BELLARMINUS De Juttif. lib. ii. cap. 7, p. 783, initio. Dicere* Deutn peccata remittere,
turn tamen prortdt tollere, homini ett vocem remisrionit ignoremiit.SOTO De Nat. et

260

SERMON XV.

THE DOCTRINE OF JUSTIFICATION

infused grace or charity that sin is thus abolished ; (as darkness by the
approach of light, and one contrary by natural consequence at the
presence of another; which is their doctrine,* if I understand it;) then
there was no more requisite to free a sinner from guilt and liableness to
eternal punishment, but only that Christ should purchase for him
habitual grace. Now, to purchase this, his merit would serve, and there
would be no need of satisfaction.f And there are those who seem to
acknowledge the former, when they deny the latter.
Then aa to the temporal punishment, they leave no place at all for
Christ's satisfaction; this is quite excluded here, though this punishment be no less in their account than the torments of hell, eternity
excepted; the sinner must or may satisfy for himself; and therefore
Christ did not satisfy. Otherwise, the Lord would take payment twice
for one debt, and require double satisfaction for every sin, and punish it
ultra demeritum, *' more than it deserves," which would be cruelty; yea,
he would not be satisfied when he had satisfaction, which would be
unreasonable. Nor is this my inference only; they do as good as
acknowledge it. For they grant that Christ did not satisfy for temporal
punishment, but mediately, by procuring grace for sinners, that they
might satisfy for themselves.! And if he satisfied no otherwise, he
satisfied not at all; no more than I can be said to travel a hundred
miles, when I do not stir out of doors, because I help another to a
horse, who performs such a journey.
Thus by their doctrine of justification and pardon, the redemption of
Christ, as to satisfaction made thereby, is reduced in a manner to
nothing. For venial sins, to which, they say, temporal punishment only
is due, they cannot with any reason pretend that satisfaction by him is
necessary. For mortal sins, (a small parcel of the infinite multitude,
venials considered,) habitual grace (which Christ might merit, though he
did not satisfy) is sufficient to abolish fault and guilt, and so to procure
remission as to eternal suffering.
Or if habitual grace were not sufficient for this, yet still they make
the redemption of Christ insufficient, and so no satisfaction. For notwithstanding all that he hath done and suffered, the Lord is not appeased
to those that believe; he will punish, he will inflict the torment of hell,
for a time at least; how long, none of them can tell; but, without
question, they say, tUl his justice be satisfied, till that be done by themselves or others, which Christ alone can do; and that will be long
indeed, and not end but with eternity. So that it is plain by their
Orat. lib. ii. cap. 19, p. 111. Omnino idem plani valet, peccata este tecta, atque sublata
esse et nulia prorfd relicfa.PERERHTS in Rom. iv. cUUput. 3. Admonemus (peccata)
dmilii esse, non solam non imputari, nan solum non puniri; fed penitus etiam tolli,
penitus cetari.MALDOMATUS in Alalt vi. 12, p. 145.
* Q->to fit at gratia gratum faciens e dia/metro opponit'ir peecato, atque odea formoKter
per modvm contrarietatis eaipeUat ipswm; ttt author est S. THOMAS, Prima Stcitnda:,
quaest. cxiii. art. 2 ; SOTO, ibid. p. 109 ; BELLARMINUS, ibid. cap. 2, p. 766.
t Aliquod
ineritum est sine saiisfactione et e con'rario.Idem De Pvrgat, lib. i. cap. 10, p. 1370.
' Tbere is some merit without satisfaction, and on the contrary."EDIT.
t Softfacit mediate pro peend etiam temporal, gvatenws aratiam prabet per quam ipfi no*
Domino satisfacimus.BELLARMINUS De Paenitentid, lib. iv. cap. 16, p. 1076 ; ft De
Pvrffat. lib. i. cap. 10: Non quad immediate ipsa ejw satirfactio toilet pvnam temporalem
nobis debitam, sed quod mediate earn tollat; qnatenus, videlicet, ab ed gratiam haoemvt,
tine qua nihil valeret nostra satisfactio.P. 1369.

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261

principles,, that,the Lord is not yet satisfied by the redemption of


Christ: it was not as much as justice required, it was not enough, and
so could not be satisfaction.
And therefore Bellarmine concludes,
suitably enough to their principles, that, of the several opinions which
are amongst them concerning Christ's satisfaction and man's, " this is
the most probable,that there is no actual satisfaction but one only,
and this is ours." *
2. The merit of this redemption is also by their doctrine made unnecessary for the purchasing of eternal life, to which we are accepted in
justification.For they teach that men may (and must, if they will
have it) merit it for themselves. Now there is no need of the merit of
redemption, if men can and do merit heaven: for merit is the worth of
what it is said to deserve; it must be, by their computation, equal or
proportionable in value to it.f Now' if Christ bring the worth of
heaven, and we must bring the worth of it too, the Lord lets none have
heaven till he have double the value of it, till he receive twice as much
for it as it is worth. So that heaven, upon this account, will be a very
hard bargain, however the Lord declares it to be a gift.
There is no avoiding this, but either by making the merit of Christ
needless, or the merits of men. The Papists in this case choose rather
to make the merit of redemption unnecessary. And indeed, when they
think it advisable to speak out, they say expressly, that there is no need
of the merit of Christ, that we may get eternal life. Thus Vasquez, one
of their most eminent writers. " Seeing the merits of a just man,"
saith he, " do condignly merit eternal life, as an equal recorapence and
reward; there is no need that any other condign merit, such as is the
merit of Christ, should intervene, that eternal life may be had." But
how then must we understand them, when they tell us that Christ did
merit eternal life for us ? They inform us by their doctrine of satisfaction,as Christ satisfied for the temporal punishment due to sin mediately, by procuring grace to satisfy for it ourselves; so he purchased life
for us mediately, in that he was worthy to obtain grace for us, whereby
we merit life ourselves. But by this account he did not merit life for
us at all, no more than he can be said to confess or repent of our sins,
because he obtained grace for us to confess and repent thereof ourselves.
This is but to own the merit of redemption as Pelagius owned the grace
of God, when he said [that] it was grace for Him to form us with wills
able to act sufficiently, and perform the office of grace, without it. [|
* Tertiut tamen modus videtur probabtiior,quod una tantum lit actttalit tatisfactio, et
ea tit nottra.De Pwyat. lib. i. cap. 10, p. 1069.
t In open bono e* gratia proeedente tit quadam proportio et cequalitas ad premium vita aterna.BELLARMINUS IW
Ju*t\flc. lib. v. cap. 17. jEqualem valorem condiynitatit habent.VASQUEZ.
t Cum
opera jutti mereantur vitam atemam tanguam tcyualem mercedem et prosmium, no opus ett
interventu alterius meriti condigni, quale ett tnerifitm Christi, ut eit reddatur vita aterna.
In Primam Seeunda, quaest. cxiv. dieput. cczxii. cap. iii. n. 30.
Nunquam petimut a Deo per merita Christi vt nostril dignit operibut et meriioriit reddatur mercet
aterna vita / ted t per Christum detar nobis gratia, qua pottemut digne hone mercedem
promertri. Idem, ibid. hey tue tide illustration :A farm being given to a son, he
may, by the commodities reaped ont of that farm, bay any thing that it shall please his
father to set to sale.DR. BISHOP in ABBOT "Of Merits," p. 640.
|| They said, (as
Augustine represent them,) paste sufflcere naiuram humanam, qua condita ett cum libero
<tr6itriv } eawque ette Dei yratiam, quia sic conditi tumv, ut hoc voluntate postimut,De

262

8KRMON XV.

THE DOCTRINE OP JUSTIFICATION

Besides, secondly, their principles do not allow them to say, that we


have inherent grace by the merit of Christ. And that being with them
the formal cause of justification, if it was not procured for us by his
redemption, this is quite excluded from being interested in justifying us.
And indeed all the interest of Christ's redemption in oar justification,
and salvation too, is reduced by them to this one point,his purchasing
inherent grace for us, as appears by the premisses. So that if this be
disclaimed, there will be nothing ascribed to Christ.
Now it cannot be expected, that while they profess themselves Christians, they should, in plain terms, make Christ a cipher ; but they do it
by consequence too plainly. Their other principles render Christ's
meriting inherent grace for 'us to be needless : and surely he would not
do and suffer so much for a needless thing. By their doctrine of con
gruous merit, a man destitute of inherent (or, as they call it, "justifying ") grace may do that which will make it due to him from God.
Now that which a man can make due to himself needs not at all the
merit of Christ to make it due. The Lord will certainly let him have
his due without the mediation of any other merit.
Yea, if we should bate the word " merit," and debitum, or " dueness,"
too, as Soto would have it, yet if a man can do that upon which justifying grace will necessarily and infallibly follow, there is no need that Christ
should purchase it; for it is altogether unnecessary that Christ should
merit that for us which we can make sure to ourselves, so as to have it
necessarily and infallibly. Now that a man can do thus much, to make
such grace sure to him, the Dominicans (the best friends that the grace
of God can find amongst the Romanists) do affirm; Dominions a Soto,
a principal and the leading man amongst them, asserts it, and that upon
the express testimony of Aquinas, whose conduct they are wont in their
divinity to follow as " angelical:" '* Out of necessity, not that of constraint, but that of infallibility, grace is given to him that prepares himself for it by some help of God." * They hold, that when a man doth
Gestis, contra Pelag. cap. 36. And Jerome: Ita Deigratiam ponvnt, ut ten, per singutn
opera, ejus nitamur et regamtur auxilio; ted ad liberum referunt arbitrium} ut in eo Deo
referenda tint gratia, yuad tales no condiderit, gui nostro arbitrio pottimut et eligere bona
et vitare mala: et nan infelliffunt, ista dicente*, quod per os eorum intolerabilem blasphemiam diabolttt sibikt.Ad Ctesiphontem, p. 263. " They so define the grace of God, as
that, in each of our works, ire do not depend upon, nor are we governed by, its aid; but
they refer them to free-will; so that therefore thanks are to he returned to God, because he
ha so made us, that we can by our ovra will both choose the good, and avoid the evil: and,
whilst uttering these sentiments, they do not perceive that the devil, by their mouth, is hissing forth intolerable blasphemy."EDIT.
* Quid ex necessitate, mm yuidem coactionis, sed lamen infattibilitatit, detur gratia te per
tnutifium Dei praparanti.De Nat. et Grai. lib. iii. cap. 13, p. 165. And this divine assistance, others of them say, a graceless person may merit: Profecto long* probabilius diceretur,
per opera bona moraliat-yvibus aliyuit ante aeceptam gratiam faeeret yuod moraliier potest,
eatenus primam gratiam e congruo ilium inereri, yuatenia convenient et congruum est ut,
cam talitfacit quantum in illo stain morabter potest, Deus etiam preestet id yuod suarum est
partium ; hoc est, ei homini auxilia actualia augeat, quitus adjutut possit Jacilids gratiam
conseyui, atyue adeo conseyuatur, si tibi no desit.GREOORU DE VAUENTIA Liber da
Grot. Divin pan iv. cap. ult. " With much more probability, indeed, might it e said
that, by the moral good wort in which, before the reception of grace, any one exercises
what moral power be possesses, he merits through congruity primary grace, since it is
fitting and congruous thatwhen, being such as he is, he does as much as in that state he
morally canGod also should perform kit part; that is, increase to that man his actual aide,

*
'.
]
j
|
;

18 DANGEROtJSLY CORRUPTED IN THE ROMAN CHURCH.

263

hie endeavour, God will not deny him grace; (there is their congruous
merit;) * and think they salve all, by saying [that] this endeavour must
be from divine assistance. But Pelagius acknowledged that, no less than
they; and Augustine, with other his opposers, take notice of it: yet
because he would have grace to be given according to merits, (though by
merits was understood, not that which deserved it, but any thing done by
a sinner in respect of which grace is given, as Bellarmine confesseth,) t
they condemned him, as evacuating the redemption of Christ, and the
grace of God.
In fine : if a man by their principles could not merit justifying grace
for himself, yet still, by their doctrine, there would be no need of Christ's
merits; for they teach that any other just man may merit it for him de
congruo, [" with merit of congruity,"] J and do so much on' his behalf as
[that] it would be indecent and incongruous to the bounty of God to
deny him grace. And this is enough to make him sure of it infallibly;
seeing the Lord is as far from acting undecently or incongruously, as he is
from dealing unjustly.
I need not tell you, these errors are dangerous; unless you need be
told, that there is danger in making Christ signify little or nothing in
the justifying of sinners.
3. The last thing propounded is the application of this redemption,
that is, of the blood of Christ, or his obedience, or his righteousness ; for
those are used by the apostle as terms of the same import. If we be
accepted as righteous, it must be upon the account of some righteousness.
We have none of our own that can acquit us before the Lord's tribunal:
that of ours will neither satisfy for what is past, nor serve us for the
future; it cannot of itself be a good title to life which has in it just
ground for condemnation. The righteousness of Christ is all-sufficient for
all the exigencies of our condition. But, that it may be our justification,
it must be our righteousness : (Rom. v. 18 :) and how can that be ? We
need no other man to tell us than Bellarmine himself. " The sin of
Adam," says he, " is communicated in such a manner as that which is
past can be communicated; that is, by imputation." If the cardinal
had not been a mere servant to his hypothesis, he would have followed
this so far as the reason of it leads him ; and then it would have brought
him to acknowledge no less of the righteousness of the Second Adam
by the assistance of which he may be enabled the more easily to acquire grace, and so may
actually acquire ft, if he be not wanting to himself."EDIT.
Peccator per bona opera facta extra charitatem meretur de congruo primam gratiam :
<M e*t enim quadam congruitat, guiafacit quod inse ett.BONAVENTDRA* ifycundam, dfct.
xzvii. n. 99.
f Gratiam autem tecunddm merita noetra dart intelligent patret, cam
atiyuid Jit propriit virihvs, ratione cujut detur gratia, etiamti non tit iUwn meritum de condigno.De Gratia et libero Arbitrio, lib. vi. cap. 6, p. 669.
t Merit* congrui poteet
aliquis alteri mereri primam gratiam.AQUINAS, Prune Secundtt, qtuest. 114, art. Bellarmine will have this past all doubt: Sicvt cerium ett, no potee mm alteri condigno
gratiam promereri ; ita non dubium est, potte id et congruo Jieri.De Juttifoat. lib. v. cap.
21, p. 969. Bonaventure wOl have thi to be meritum digni [ merit of worthiness "].In
Primam, diet. xlL n. 8. Ett dignitat cum indignitate, ticut cam virjuttut meretur peccatori
primam gratiam: dignitat enim ett ex parte viri jutti,In Seeundam, diet, xxvii. n. 39.
" There is worthiness with unworthiness, as when a just man merits primary grace for a
sinner: for the worthiness is on the part of the just man."EDIT.
$ Nooit vero communicator per generationem eo modo quo communicari potett id quod trantiit / nimtrumf ptr
imputationem.De Amitt. Grot. lib. v. cap. 17, p. 332.

264

SERMON XV.

THE DOCTRINE OF JUSTIFICATION

than of the sin of the first: both are past; and [there is] no other way
to communicate what is past but by imputation.
This imputation is it which they will deny, and yet cannot but confess. And in their great champion we may see manifestly the evidence
of truth struggling with the power of interest and prejudice; and prevailing so far as to force from him three or four acknowledgments of this
imputation, in that dispute where he sets himself with all his might to
oppose it.*
There are these severals considerable, about the imputing [of] this
righteousness : First, substitution : Christ satisfied in our stead ; that is,
he tendered that which was due from us. Secondly, acceptance: the
Father accepted what Christ performed in our stead as performed on our
behalf. Thirdly, participation: we have the fruits and advantages of
his undertaking no less than if we ourselves had satisfied. Now the first
of these the Romanists assert; the third they acknowledge; and the
second they cannot deny, unless they will deny that the Father accepted
Christ's perfect performance on the behalf of those for whom he undertook it by his own appointment. And as this performance, so stated, is
that we mean by " Christ's righteousness ;" so this acceptance, as declared
in the gospel in reference to those that believe, includes all that we
mean by " imputation." Nor need we contend for more than they cannot,
without something like blasphemy, deny; namely, God's acceptance of
Christ's satisfaction.
Then doth God impute the righteousness of Christ to a believer, when
he accepts what Christ performed for him, as if he had performed it;
as we say, then a creditor imputes the payment of the debt to the debtor,
when he accepts of what the surety pays for him, as if himself had paid
it. There is ground enough in scripture to use this for illustration at
least; (Heb. vii. 22.; Matt. vi. 12;) and by the light hereof, a mean
capacity may see a clear answer to the greatest objections made by the
Papists against Christ's righteousness imputed.f
OBJECTION i. "If 'Christ's righteousness be truly imputed unto us,
then we might be called and accounted * redeemers of the world.* "
ANSWER. He might as reasonably say, " The debtor may be called
and accounted the surety, because the surety's payment is accepted for
him."
OBJECT, ii. " If Christ's righteousness be imputed to us as if it were
ours, then we ought to be accounted as righteous as Christ."
ANSWER. He might as well argue, [that] the debtor is as rich as the
surety, because the surety pays his debt.
OBJECT, in. " If by the righteousness of Christ imputed to us, we
may be said to be truly righteous; then Christ, by our unrighteousness
imputed to him, may be truly called ' a sinner.' "
ANSWER. Which is just as if he should say, " If the acceptance of the
De Justific. lib. ii. cap. 17, p. 786 : St. quarto refelittur. Et cap. 10, p. 793 : Et hoe
modo nan estet absvrdum, siquis noMs diceret, nobis imputari Christi justitiam et merita,
cvm nobis dementur et appKcentur, ac si not ipsi Deo satisfeciitemut. " And in this manner
it would not be absurd, if any one should say to us that the righteousness and merits of
Christ are imputed to us, since th'ey are bestowed upon and applied to us just as if we ourselves had satisfied God."EDIT. Et p. 794 : Ss. respondeo et Ss. hoc igitur falsa, ttc.
t Without lessening the difference betwixt debts and punishments, a surety as to either will
serve our purpose.

18 DANGftOt78LY CORRUPTED IN TBX ROMAN CHtJRCH.

265

surety's payment acquit the debtor, then the surety, because the debt is
charged on him, though he contracted it not, is as bad a husband and as
much a bankrupt as the debtor."
I need bring no particular arguments for this. All the scriptures,
where there is mention of Christ's dying for us, his sufferings, cleansing
us with his blood, his obedience to death, &c., (since it'cannot be denied
but all this was well-pleasing to God, and accepted by him, as it was performed on the behalf of believers,) are undeniable proofs, that his righteousness is imputed.
And it is a wonder to me, that any who acknowledge the satisfaction
of Christ should have the confidence to say, there is no evidence for
this imputation in the sense expressed; but their causeless prejudice
against the word makes them, it seems, so sullen, that they will not take
notice of the things we mean, though they meet with it everywhere in
scripture.
In short (I fear I have transgressed already, and must omit much of
what I intended): If Christ's righteousness be not imputed, it is not
accepted; if it be not accepted, it is not performed ; and so there will be
no satisfaction, no redemption in Jesus Christ. This is Bellarmine's own
inference when he is disputing against Osiander,to deny God's accepting Christ's righteousness for us, which is, by the premisses, his imputing
it to us, is to " overthrow the whole mystery of man's redemption and
reconciliation." *
USE.

FOR APPLICATION.

Let me admonish you, as you tender the honour of Christ and the
comfort and happiness of your souls, to receive and preserve the doctrine of justification pure and untainted as the apostle delivered it. Beware especially of the Popish corruptions, whereby they have adulterated
and wherewith they have overwhelmed it. Whereas it is, as delivered in
scripture, the foundation of our hopes, and the spring of our comforts ;
they have made it a sink into which a great part of their other corrupr
tions do run and settle, or the source from which they rise and are fed.
I might make this good by an account of particulars ; but those I have
touched already are too many. They tell you, to be justified is to be
sanctified, and so sanctified as to need no further sanctification after the
first infusion ; no growth in grace, no increase of holiness, no progress
therein, nor mortification neither; no need of, no reason for, it. Their
principles are so indulgent, as to free you from such trouble. But then
you must not take notice of the many commands of God which < enjoin
these, and make them necessary, nor of the hazard that attends such
neglects: they will assure you, there is none under the notion [under]
which they represent them.
They tell you, you must be justified by your own righteousness, and
that a perfect righteousness within you; that is it you must trust to.
And if you think much to be justified as never any sinner in the world
was, and know not how to compass a righteousness absolutely perfect
From hie opinion, says he, oerU teqwtwr^ut Ckritti jvttitiom Deu* MOM acceptet; which
cannot be admitted, niti quit velil Mum myeterium kvmona redemption** et reconciliation*
evertere.De Juttijic, lib. ii. cap. 6, p. 778.

266

SERMON XV.

JUSTIFICATION CORRUPTED BY THE ROMANISTS.

within you; they will inform you, that any degree of charity, the least,
the weakest, is righteousness in perfection. Thus you may be justified
in their way, if you will but have patience till your inherent righteousness in this world be perfect and spotless, or till the lowest degree of it
be absolute perfection. If you think it impossible to be justified upon
such terms, they will tell you there is nothing more easy: any of their
sacraments will help you to it; for they all confer justifying grace, and
that by the mere external act. You may have it, though you never mind
what you are a-doing, when you are at sacrament, to get it. An easy
way,to heaven indeed, if it were as easy to be saved as deluded !
They will have you believe that their doctrine of justification is that
which we must approve, since it includes pardon ; and yet they have no
pardon by their doctrine while there is one speck of sin in their souls,
and so not in this world ; and the other is no world for it. And though
they fancy, that fault, and stain, and desert, and the very being of sin, is
abolished when they have so full pardon; and will have none that is not
lawful; yet are they not pardoned for all that, but plainly condemned,
and into infernal fires they must go, and be there tortured, after they
are so fully pardoned, till themselves have fully satisfied, and paid the
utmost farthing, or others for them. And if they cannot do that which
Christ only can do, namely, satisfy the justice of God for all sorts of
sins, as to part of the punishment due to some, and the whole punishment due to others, their purgatory will prove hell, everlastingness not
abated; and they will find themselves damned eternally, and cast into
hell, who, by their doctrine, were betrayed into that state, under a pretence of being punished there a while, in order to salvation. And if the
demerit of sins which they call " venial" prove greater than they believe,
(without and against scripture,) they are in hell while they dream they
are but in purgatory ; for the partition between hell and purgatory is but
the distinction made in their fancies betwixt mortal and venial sins, as to
their demerit.
Thus are they in danger to be pardoned : and no wonder, since there
is not one sin in five hundred which, by their doctrine, needs Christ or
his blood for its pardon: there is no need of " the blood of sprinkling "
(Heb. xii. 24) for the infinite numbers of their venials; they have a
sprinkling of their own [that] will serve, a holy water, conjured into
such divine powers, as to wash away a world of sins, fault and punishment both.* This is the "fountain" (one of them) which themselves
have "opened for sin and uncleanness;" (Zech. xiii. 1 ;) and the other,
opened by Christ, may be shut up, unless there may be some use of it
for another sort of sins, but 'those very few in comparison.
Indeed, it is the intolerable injury they offer to Christ, his redemption,
and the free grace of God, which makes their doctrine of justification
most intolerable. To strip the redemption which is in Jesus Christ of
its merit or satisfaction, without which it is no redemption; to make the
Remiftio venialium, qui ett efffctus aqua benedictte, tine collatione gratia et sanctitatis
confertur. Non ptenas culparum modo, ted, id quod miht probabtlius est, culpat quoqve
ventales, remittet.MELCHIOR CAN us, De Sacris, pars i. p. 751 "The remission of
venial sine, which is the effect of the blessed water, is conferred without the communication of grace and holiness. It will remit, not merely the punishment of sine, bat, as seema
to me more probable, even venial sins themselves also."EDIT.

SERMON XVI.

GOD NOT TO BE REPRESENTED BY AN IMAGE. 267

mercy of God needless, or the free exercise of it impossible, and his grace
to be no grace ; is the way not to be justified, but condemned. This is
to seek pardon of former offences by new crimes, as if one would not
receive a pardon without interlining it with something of treasonable import
against him who offers it. Yea, it seems an attempt to blot out of the
pardon all that is pardoning; and to affront and deface that upon which
all the hopes of a condemned sinner depend, and without which no flesh
can be justified. Whenever the Lord justifies any, he doth it " freely by
his grace, through the redemption that is in Jesus Christ:" they that
will not be thus justified, are in danger to be condemned.

SERMON XVI. (XIII.)


BY THE REV. BENJAMIN NEEDLEB, B.C.L.
SOMETIME FELLOW OF ST. JOHN'S COLLEGE, OXFORD.
IT IS NOT LAWFUL TO GIVE RELIGIOUS WORSHIP TO ANY CREATURE WHATSOEVER.
IS NOT LAWFUL TO MAKE AN IMAGE OF GOD. IT IS NOT LAWFUL TO
WORSHIP GOD AS REPRESENTED BT AN IMAGE, OR TO DIRECT OUR WORSHIP
OF HIM TO AN IMAGE.

IT IS NOT LAWFUL TO WORSHIP IMAGES, BT DOING

IT CORPORALLY, AS IDOLATERS

DO, THOUGH WE

HEARTS TO GOD.

PRESUMPTUOUSLY LEAVE THE SECOND COM-

THE PAPISTS

PRETEND TO KEEP OUR

MANDMENT OUT OF THE DECALOGUE.

GOD NOT TO BE WORSHIPPED AS REPRESENTED BY AN IMAGE.

Then eaitk Jesus unto him, Get thee hence, Satan: for it is written, Thou
thalt worship the Lord thy God, and him only ehalt thou serve.
Matthew iv. 10.
THE first eleven verses of this chapter contain the history of the combat, or conflict, between Christ and Satan; and in it you may take notice
of these particulars:
(I.) You have the preparation to the combat: " Then was Jesus led up
of the Spirit .into the wilderness to be tempted of the devil. And when
he had fasted forty days and forty nights, he was afterward an hungred."
(Verses 1, 2.) "Then," that is, immediately after Christ had been
baptized in an extraordinary manner, and solemnly declared by " a voice
from heaven," that he was " the beloved Son of God, in whom he was
well pleased ; " and after " the heavens were opened unto him, and he saw
the Spirit of God descending like a dove, and lighting upon him," (Matt,
iii. 16, 17,) and was "full of the Holy Ghost," as St. Luke records it;
(Luke iv. 1 ;)" then," that is, immediately after this, " he was led up
of the Spirit into the wilderness to be tempted of the devil." We should
have thought that the next news might have been of his taking a solemn
journey to Jerusalem, and in the temple there publicly to have declared,

2C8

SERMON XVI.

GOD NOT TO BE WORSHIPPED

that he was the great doctor and prophet of his church, and that they
were accordingly to hear him. But God's thoughts are not as our
thoughts: the text tells you, " Then," that is, immediately upon this,
" he was led by the Spirit into the wilderness to he tempted of the
devil."
(II.) You have the combat or conflict itaelf, from the third verse to the
eleventh: the devil takes an occasion hereupon to set upon him, and to
assault him with these dreadful temptations. The First temptation or
assault you have in verse 3 : "If thou be the Son of God, command that
these stones be made bread." As if he had said, " There was a voice
pretendedly from heaven, that thou art God's ' beloved Son, in whom he is
well pleased ;' but if so, is it likely that God should take no further care
of his own Son whom he loved, than to expose him to the want even of
necessaries for the present life ? So that, either thou art not the Son of
God, and that pretended voice from heaven is but a delusion; or if thou
beest so, let it appear by working of this miracle,' command that these
stones be made bread.'" The reply or answer made by our Saviour to
this temptation you have in verse 4 : " But he answered and said, It is
written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God;" where our Saviour shows, that this
was a notorious imposture, and a fallacious way of reasoning,that
either he must perish in the wilderness with famine, or else he must
prove himself to be the Son of God by working a miracle, and commanding stones to be made bread: " for it is written, Man shall not live by
bread alone, but by every word that proceedeth out of the mouth of God."
This temptation not taking effect, and the devil [being] foiled and nonplussed by the force and dint of the scripture, he makes a Second assault
upon him: " Then the devil taketh him up into the holy city, and setteth
him on a pinnacle of the temple, and saith unto him, If thou be the Son
of God, cast thyself down : for it is written, He shall give his angels charge
concerning thee : and in their hqnds they shall bear thee up, lest at any
time thou dash thy foot against a stone." (Verses 5, 6.) I know that
St. Luke observes not the same order in the recording of these temptations as St. Matthew doth ; but it is likely that was the third and last
temptation, when Satan had that rebuke given him by our Saviour:
" Get thee hence, Satan;" for immediately upon this " the devil leaveth
him, and angels came and ministered unto him;" (verse 11 ;)" and therefore I call this the second assault or temptation.
The Third and the last temptation or assault, which seems to be most
dangerous, you have in verses 8, 9: " Again, the devil taketh him up
into an exceeding high mountain, and showeth him all the kingdoms of
the world, and the glory of them ; and saith unto him, All these things
will I give thee, if thou wilt fall down and worship me." In St. Luke,
he pretends a reason for it: " And the devil said unto him, All this power
will I give thee, and the glory of them : for that is delivered unto me;
and to whomsoever I will I give it." And, " If thou therefore wilt worship
me, all shall be thine." (Luke iv. 6, 7.) But the devil was a liar from
the beginning; and there were three notorious lies in this pretence of the
devil's : I. " All this power will I give thee, and the glory of them;"
whereas he had no such power or glory to bestow. 2. The second was,

A8 REPRESENTED BY AN IMAGE.

269

" For that is delivered unto me;" but God never made the devil the heir
of all things, but his own Son: " He hath in these last days spoken
unto us by his Son, whom he hath appointed heir of all things." (Heb.
i. 2.) 3. The third was, " To whomsoever I will I give it:" as if Satan
could give the kingdoms of the world to whom he pleased; a power
which God hath reserved for himself, and hath not conferred on any
creature whatsoever: '* Blessed be the name of God for ever and ever:
for wisdom and might are his: and he changeth the times and the
seasons : he removeth kings, and setteth up kings." (Dan. ii. 20, 21.)
We read that Satan is sometimes transformed into an angel of light;
(2 Cor. xi. 14 ;) but here he would be transformed into God himself; as
also in that which follows, namely, that he would be adored and worshipped : " If thou therefore wilt worship me, all shall be thine," or, as
you have it in the text, " All these things will I give thee, if thou wilt
fall down and worship me."
Now in these words you have the reply or answer that our Saviour
makes to this temptation: " Then saith Jesus unto him, Get thee
hence, Satan: for it is written, Thou shalt worship the Lord thy God,
and him only shalt thou serve;" where you have two things considerable.
1. You have something premised, or something prefatory unto Christ's
answer: " Get thee hence, Satan;" which may be understood two
ways:
(1.) Either as vox detestantis, "a note of abhorrence and detestation," of the devil's horrible impudence and blasphemy, in that he would
have Christ to fall down and worship him ; or,
(2.) As vox imperantis, " a word of power and authority," commanding him out of his presence: " Get thee hence, Satan;" and thereby
sufficiently declaring himself to be the Son of God; which was the
thing in question. The devil had twice put an " if" upon his sonship :
"If thou be the Son of God, command that these stones be made bread ;**
(verse 3;) and, " If thou be the Son of God, cast thyself down." (Verse
6.) Now our Saviour will have this to be out of question, and therefore commands him to be gone: " Get thee hence, Satan;" and the
next news is, "Then the devil leaveth him, and, behold, angels came
and ministered unto him." (Verse 11.)
2. You have the answer itself: " For it is written, Thou shalt worship
the Lord thy God, and him only shalt thou serve;" where again you
have two things to be taken into consideration :
(1.) You have our Saviour's urging scripture in the case: "It is
written."The word of God is armour of proof against Satan and his
temptations; and hence the apostle makes it one main part of the
Christian armour: " Take the helmet of salvation, and the sword of the
Spirit, which is the word of God;" (Eph. vi. 17;) and our Saviour
makes use of this sword in the text: " It is written." But where ? See
Deut. vi. 13 : "Thou shalt fear the Lord thy God, and serve him;" and
Deut. . 20 : " Thou shalt fear the Lord thy. God ; him shalt thou serve,
and to-him shalt thou cleave." Where I would note, that our Saviour
doth not quote the very words that are in Deuteronomy : it is said there,
"Thou shalt fear the Lord thy God, and serve him;" our Saviour

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saye, " Thou shalt worship the Lord thy God, and him only shalt thou
serve:" and yet notwithstanding, " It is written, Thou shalt worship the
Lord thy God, and him only shalt thou serve." And I would the rather
take notice of this, because there is a generation of men amongst us
that tell us, upon occasion, that we do not speak scripture-language; and
their reason is, because we do not speak scripture-words. But, friends,
take this for a principle: If we speak scripture-sense, though not the
very words of scripture, yet we may be said to speak scripture-language.
Thus our Saviour here, speaking scripture-sense, speaks scripturelanguage: "It is written." "Fear" is a word of great latitude and
extent, and comprehends in itself that homage and honour and reverence
that we owe to God ; and therefore our Saviour calls it " worship," and
says, '* It is written, Thou shalt worship the Lord thy God," &c. Thus
it is also in the like case : if the word " person " be scripture-sense, it is
scripture-language; if the word " sacrament" be scripture-sense, it is
scripture-language.
(2.) You have the scripture that is urged, in these words, " Thou shalt
worship the Lord thy God, and him only shalt thou serve."Satan
would have our Saviour to fall down and worship him; our Saviour
replies, " It is written, Thou shalt worship the Lord thy God, and him
only shalt thou serve'." And the meaning and import of it is this : That
which is proper and peculiar unto God, ought not to be given unto any
creature whatsoever : But worship is so: And therefore ought not to be
given to any creature whatsoever. Satan is a creature; and if there were
no more in the case than that, even that is reason sufficient why he
ought not to be worshipped : " Then saith Jesus unto him, Get thee
hence, Satan: for it is written, Thou shalt worship the Lord thy God,
and him only shalt thou serve."
Thus I have given you an account both of the preparation to the combat or conflict between Christ and Satan, as also of the combat or conflict itself.
(III.) Thirdly. You have the issue of the whole transaction between
Christ and Satan: "Then the devil leaveth him, and, behold, angels
came and ministered unto him." (Verse 11.)
My text contains the answer, or the repulse, that was given by our
Saviour unto Satan's third and last assault: " Then saith Jesus unto
him, Get thee hence, Satan: for it is written, Thou shalt worship the
Lord thy God, and him only shalt thou serve."
PROPOSITION.

The proposition that I would commend unto your consideration from


the words, is this, that religious worship ought not to be given to any
creature whatsoever; or thus : God alone is and ought to be the object
of religious worship. I say, " God alone is and ought to be the object of
religious worship." Honour and worship is God's due and right, and
irreligion is a piece of wrong and injustice: and, indeed, if divine honour
was not given to God as his due and right, worship would be a piece of
benevolence from the creature unto God.
In the prosecution of this point, I shall, by God's assistance, observe
this method :

1
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271
I. I shall give you a brief description of worship, and show you what
worship if.
II. I shall lay down tome distinctions for the due stating, and the
tight understanding, of this proposition.
III. / shall endeavour to prove the proposition ; namely, that *' religious
worship ought not to be given to any creatures whatsoever;" or, that
" God alone is and ought to be the object of religious worship."
IV. And the fourth particular shall be the use and application.
I. For the first of these, I shall endeavour to dispatch in a few words;
namely, to give you a brief description of worship, and show you what
worship is.
Worship is that honour or reverence that we give unto a person or
being, regard being had to the dignity and excellency of that person or
being that is to be worshipped; and it consists of three acts :
1. An act of the mind, whereby we rightly conceive of the dignity and
excellency of that person or being that we worship.
2. An act of the will, whereby, upon occasion, we are ready and willing to pay all offices of respect to that person or being.
3. An act of the body, whereby we express that respect or honour that
is in our minds, unto that person or being, by some outward bodily act;
as prostration, uncovering of the head, bowing the knee, or the like.
And this is all I shall say to the first particular, what worship is.
II. Our next work is, to lay down some distinctions for the due stating
and right understanding of this proposition; namely, that "religious
worship ought not to be given to any creature whatsoever;" or, that
" God alone is and ought to be the object of religious worship:" as,
1. We must distinguish between civil worship and religious worship.
Now although religious worship ought to be given to God alone, yet civil
worship may and ought to be given unto creatures. This is a duty from
inferiors to their superiors, from children to their parents, from servants
to their masters, from subjects to kings and magistrates: these " gods "
(Psalm Ixxxii. 6) must have civil worship. Thus it is said of Judah,
when Jacob, on his death-bed, blessed the twelve tribes : " Judah, thou
art he whom thy brethren shall praise : thy hand shall be in the neck of
thine enemies ; thy father's children shall bow down before thee." (Gen.
xlix. 8.) Judah's honour was to wield the sceptre; and therefore the
rest of the tribes, his " father's children," in a civil sense, were to worship him, and bow down before him. Thus, when Joseph came into the
presence of Jacob his father, it is said, that " he bowed himself with his
face to the earth ;" (Gen. xlviii. 12;) this was civil worship.
And, indeed, this worship, considered apart and in a separate way,
seems to be proper unto the creature, and so not fit to be given unto
God. If any should say, " But is not God to receive all honour, and
glory, and worship ? and if so, why should civil worship be excluded ? "
I -answer: Because this is not the way to honour God. If we should
worship God no otherwise than as we worship a creature, this would be
to blaspheme him, under a pretence of giving him 'that honour that we
owe him. We may observe even amongst the creatures, that the homage
or honour that we give unto the creature hath always respect unto the
greatest excellency of that creature: as, suppose a king were present, a

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duke, or a marquess, or an earl also ; if a man should give him only that
respect that is due unto a duke, or a marquees, or an earl, this were, in
effect, to degrade him of his kingly power. If we give only the honour
unto God that a creature may challenge as his due, this strikes at the
very Godhead itself, and we do what lies in us to degrade him of his
supremacy and transcendent glory.
2. We must distinguish between inward worship and outward worship.
There is inward worship in faith, and love, and hope, .and fear, and
other elicit acts of the mind; this is the inward homage that we owe
tinto God. And then there is outward worship, which consists in the
outward expression of that inward homage and subjection that we owe to
God; which is done, as you heard before, by some outward bodily act;
as, prostration, uncovering of the head, bowing of the knee, and the like.
Now, though the worship of God consists mainly and principally in
the former, (for there may he a pretence of outward homage and
reverence, and yet nothing of worship; as, the soldiers bowed the knee
to Christ, and yet mocked him, Matt, xxvii. 29,) yet outward worship is
necessary: inward and outward worship do mutually depend upon
each other : he that doth not pray, nor read, nor hear, nor receive sacraments, doth neither love God, nor fear him, nor trust in him. And,
besides, outward worship is a most effectual help and assistance unto the
principle of inward worship, strengthening the habit of it4 and exciting
of it unto all suitable actions: for though " bodily exercise," as it is
single, and divided from the heart, doth, as the apostle saith, " profit
little;" (1 Tim. iv. 8;) yet when it joins with it, it profits much, and
makes us far more lively in the service of God than otherwise we should
be. And we may find by experience, that when we pray only inwardly
in our spirits, we have not that life and enlargement in our minds and
affections as when we also pray outwardly with the voice. And, upon
these and snch-like grounds, it is advised by some, that prayer, though
secret, should be "vocal, because it excites affection, andt quickens devotion. Thus, though inward worship he the main of worship, and that
which may most properly be called " worship," yet outward worship is
necessary. The second commandment hath a special respect unto outward worship; namely, that we perform unto God that outward worship which he hath appointed in his word. And that which the devil
would have of our Saviour here is outward worship : " All these things
will I give thee, if thou wilt fall down and worship me." If any shall
pretend that it is external veneration that they give unto other things
beside God, whereas that which is inward, and which may most properly
be called " worship," they reserve for God; the vanity of such a pretence
will appear, if we consider, that it is not a necessary requisite unto false
and idolatrous worship that the inward devotion of the mind should
accompany the external adoration of the body: for if so, it will follow
that a man, being commanded under a severe penalty, might give outward adoration to any image, either of the true [God] or false gods, and
yet be guiltless: and who durst ever say BO ?
III. We will take it for granted, that religious worship admits of
degrees ; namely, that there is religious worship in a higher degree, and
religious worship in a lower and inferior degree. (For, I suppose, that

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273

the veneration and adoration that our adversaries of the church of Borne
give unto images and relics, and things of that nature, is not civil, but
religious, though in a lower and an inferior degree.) Now this being
taken for granted, I affirm, that " God, and God alone, i and ought to
be the object of religious worship" in the latitude of its and that "religious worship," i the lowest and most inferior degree, " ought not to be
given unto any creature whatsoever; " and that will appear from these
following considerations:
1. It appears from the words of the text, "Thou shalt worship the
Lord thy God, and him only shalt thou serve"Now, if we are to worship God alone, and serve God alone, then " God, and God alone, is and
ought to be the object of religious worship, and religious worship ought
not to be given unto any creature whatsoever." If it be objected, that
"the text doth not say, 'Thou halt worship the Lord thy God only,'
but, ' Him only shalt thou serve;' " that " there is indeed an honour
and a service that is due unto God alone, which to give unto any creature
would be idolatry : ' Him only shalt thou serve ;' but there is a worship
which is due unto the creatures according to their respective excellences:
as, to saints, holy things, and holy places ; and we may worship them,
though we may not serve them:" But if this were the sense of this
scripture, the devil might have accepted against the answer made by oui
Saviour as insufficient; he might have said, " Thou mayest worship me,
though thou mayest not serve me;" and that this scripture did not forbid all worship; yea, that some religious worship might be given to a
creature in a lower and inferior degree, though the supreme worship
might not; and all that he desired of our Saviour was, that he would
"fall down and worship him." That it was inferior worship, though
religious, which the devil required of Christ, is plain; for he acknowledges God at the same time to be his superior, and the giver of that
power which he hud claim to : " And the devil said unto him, All this
power will I give thee, and the glory of them: for that is delivered unto
me; and unto whomsoever I will I give it." (Luke iv. 6.) And yet that
is the worship which, Christ saith, God hath forbidden to be given unto
any creature; and our Saviour discovers his abhorrence and detestation
of any thing of that nature: " Get thee hence, Satan : for it is written,
Thou shalt worship the Lord thy God, and him only shalt thou serve."
Nor was it the scope of our Saviour to give countenance to any such distinction as this, as appears from that place of scripture which is here
quoted: " Thou shalt fear the Lord thy God, and serve him, and shalt
swear by his name. Ye shall not go after other gods, of the gods of the
people which are round about you ;" (Deut. vi. 13, 14;) where Moses
doth not distinguish between the worship that is due to God, and that
worship which may be given unto the creature} but describes the worship which ought to be given unto God, and to God alone, and which
ought not to be given unto the gods of the Gentiles. And, besides, this
Ought to be taken into consideration,we do not find the word " only"
in Deuteronomy annexed either to the fear of God, or to the service of
God. Now, would it have been fairly and ingenuously done by any that
lived under the Old-Testament dispensation, to make this gloss upon the
text ?" It is true, we must fear the Lord our God, but not him only ;

274

SERMON XVI.

GOD MOT TO BE

WORSHIPPED

and serre him, but not eera him only.*' So that our Saviour adds the
word "only" for explication's sake. And, indeed, if God be to be worshipped at all, and served at all, for the same reason he only is to be
worshipped, and he only is to be served. So that our Saviour doth not
only recite this text in Deuteronomy, but he doth it with advantage,
when he telle Satan, " It is written, Thou shalt worship the Lord thy
God, and him only shalt thou serve."
Worship is called "religious," because it binds us to God, and to God
alone: and wherever in scripture it is said we must worship God, we
must always understand it thus,we must worship him alone. Thus
the angel, in the Revelation, chap. xix. 10, where he tells John, that he
must " worship God;" the meaning is, that he must worship God alone.
" Give unto the Lord the glory due unto his name j" and then it follows,
by way of explication, " Worship the Lord in the beauty of holiness."
(Psalm xxix. 2.) It is said of Job, that he " arose, and rent his mantle,
and fell down upon the ground, and worshipped." (Job i. 20.) Nothing
is said of the object unto whom he did direct bis worship ; the object of
his worship is not expressed, but understood, and presupposed : if he fell
down and worshipped in a religious manner, it is to be taken for granted
that he worshipped God.
2. It appears yet further, that " God, and God alone, is and ought
to be the object of religious worship," and that "religious worship
ought not to be given unto any creature whatsoever," because God hath
expressly forbidden us in scripture the worshipping of angels." Let no
man beguile you of your reward in a voluntary humility and worshipping
of angels." (Col. ii. 18.) The apostle's scope in this chapter is to die
pute against those corruptions that were creeping into the Christian
worship. These sometimes he calls "the traditions of men," "the
rudiments of the world, and not after Christ," (verse 8,) and " the commandments and doctrines of men:" (verse 22:) and, amongst other
corruptions, he cautions them against "worshipping of angels." Now
if religious worship might be given to a creature, then to these glorious
creatures; but this, according to the apostle's sense, is superstition and
will-worship. So, verse 23: "Which things have indeed a show of

wisdom in will-worship." Now the church of Rome owns and avouches


the worshipping of angels, which the apostle forbids. It is true, indeed, .
the Papists, in their worshipping of saints and angels, give the saints the ]
pre-eminence: " It is by their means," say they, " that indulgences are
given out of the church's treasury," or rather put to sale; " they having
not only merited their own salvation, but, some of them at least, supererogated for the good of others, in that they have done more and greater
things than are enjoined in God's word." And this is an honour that,
according to their principles, is not, nor ought to be, given to the blessed
angels.
But how extravagant soever the fancies of these men are, or may be,
yet I shall aver, that if religious worship might be given to any creature,
then unto these glorious creatures; and that not only because they never
sinned against God, as the saints have done, but also because unto their
care and tutelage are committed God's holy ones, and they are " sent
forth to minister for them that are heirs of salvation." (Heb. i. 14.)

AS REPRESENTED BY AN IMAGE.

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275

But we read not of any such employ assigned by God onto the saints
departed.
If any should say, " The worship of angels forbidden in the scripture
is the supreme worship that is proper unto God alone: and to give this
indeed unto the angels would be superstition and will-worship; but not
religious worship 'itt an inferior degree i" what a horrible, bold perverting
of scripture is this! And who can reasonably imagine, that the apostle
Paul, when he knew that the worshipping of angels was not only good
and lawful, but highly commendable, should yet in the general condemn
the worshipping of angels, without any distinction at all made in the
case?
And whereas it may be said, that " St. Paul doth not in the general
condemn the worshipping of angels, but the worshipping of angels as
mediators, so as to exclude Christ; for the apostle adds, ' And not holding the Head:'" (verse 19 :) it is true, the apostle doth so; but then
we must know, that religious worship, though in an inferior degree, given
to an angel, is inconsistent with holding the Head, Christ: as a wife
that gives the honour of her husband's bed unto another, (and all religious and divine respect is no less,) denies him to be what she calls him,
though she call him " husband " never so much. The reason urged in
the second commandment against false worship, is, that " God is a
jealous God.*' Now we must understand it thus: He is jealous not only
lest he should not be honoured as God, but he is also jealous lest he
should not be honoured as one God; for as by the worshipping of him
we acknowledge him to be God, so by the incommunicableness of that
worship to any creature we acknowledge him to be one God.
And yet, that there may be no mistake in this matter, we deny not but
that good men, when angels have appeared unto them in a visible shape,
even when they have known that they have been angels, have given
honour to them, and, it may be, bowed down before them. But then it is
granted on all hands, that the same external gesture may be adapted and
fitted to the worship that is civil and that which is religious ; and it lies
upon our adversaries to prove, that the honour or worship given unto
them was religious, and of the very same kind that we give unto God,
but in an inferior and lower degree. We read of Abraham, that " he lift
up his eyes and looked, and, lo, three men stood by him: and when he
saw them, he ran to meet them from the tent-door, and bowed himself
toward the ground;" (Gen. xviii. 2;) but that this was a civil, not a
religious, respect, appears by the entertainment that he offers to make for
them : " Let a little water, I pray you, be fetched, and wash your feet,
and rest yourselves under the tree : and I will fetch a morsel of bread,
and comfort ye your hearts." (Verses 4, 5.) Indeed, afterwards he
knew one of them to be the Angel of the Covenant, the Lord Jesus
Christ, who is called " Jehovan" in that chapter, and might worship
him with religious worship. But this doth not in the least contradict
our principles nor the text; for God must and ought to be worshipped,
though we must " worship the Lord our God, and him only must we
serve." Unto which I might add, that the servants of God under the
law had a fair occasion offered them to invoke and worship angel,
which we have not under the gospel; because they frequently then

276

SERMON XVI,

GOD NOT TO BE WORSHIPPED

appealed unto them in the likeness of men, which they do not to us;
and yet we never read that the people of God under the legal dispensation did invoke them, or pay any religious respect to them. David
" saw the angel that smote the people;" yet did he not in the least apply
himself to the angel, or worship him, but made his address unto God:
" David spake unto the Lord, when he saw the angel that smote the
people, and said, Lo, I have sinned: hut these sheep, what hare they
done?" (2 Sam. xxiv. 17.)
3. It appears yet further, that " God alone is, and ought to be, the
object of religious worship," and that " religious worship ought not to
be given to any creature whatsoever," because religious worship, though in
the lowest and most inferior degree, is such that neither saints nor angels
durst own or receive.We read how that the devil would be worshipped,
but saints and good angels would not. And I shall give you two instances
for this : the first, of a saint; and the second, of an angel.
(1.) The first instance I shall give you is of a saint; namely, that of
Peter: " As Peter was coming in, Cornelius met him, and fell down at
his feet, and worshipped him. But Peter took him up, saying, Stand
up ; I myself also am a man." (Acts x. 25, 26.) The argument is this:
" No man is to be worshipped: But I am a man: Therefore I am not to
be worshipped." Nor is it reasonable to believe, that Cornelius would
give religious worship in the highest degree, which our adversaries say is
proper unto God alone, unto St. Peter; for it is said, that Cornelius was
" a devout man, and one that feared God with all his house, and one that
prayed to God alway." (Verse 2.) Nor can it justly be imagined that a
devout man, and one that feared God, and one that prayed unto God alway,
should give religious worship in the highest degree, which they call
latriam, unto St. Peter, when he knew he was God's minister, and not God.
(2.) The second instance that I shall give you is of an angel: "I fell
at his feet to worship him. And he said unto me, See thou do it not:
I am thy fellow-servant." (Rev. xix. 10.) " See thou do it not:"
hereby is signified unto us the heinousness of this sin: as if he had said,
" Beware what thou doest; God forbid that a creature should join in
co-partnership with God in bis worship : ' worship God/ " " See thou do
it not;" a speech something like that in Jer. xliv. 4 : " 0, do not this
abominable thing that I hate." " They went to burn incense, and to
serve other gods, whom they knew not;" (verse 3;) and God cried out,
as it were, with a shriek, " 0, do not this abominable thing that I hate!"
Thus in the like case, when John fell down at the feet of the angel to
worship him, the angel refuses it with abhorrence and detestation:
" See thou do it not: " and he gives this reason for it: " I am thy fellowservant." And the argument is this: No servant of Christ ought to be
worshipped : But an angel is a servant of Christ: Therefore an angel is
not to be worshipped. " Worship God : " as if he had said, " God, and
God alone, is the object of religious worship; and * I am thy fellowservant : worship God/ " The angel in this seems to point at that
worship which is called dulia: "Why should dulia be given to him that
is Sot/? [' a servant'] ? It is a horrible wickedness to serve and
worship thy fellow-servant in a religious manner: ' I am thy fellowservant : worship God.'"

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See again, to this purpose, Rev. zxii. 8, 9: "I John saw these things,
and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then
saith he unto me, See thou do it not: for I am thy fellow-servant," &c. .
" worship God." And whereas some pretend that St. John took the
angel to he God, and would have worshipped him with latria, which is
proper to God alone; and therefore the angel says, " See thou do it
not:" this is a mere groundless fancy of their own, and not to be made
out by the least iota or tittle in the text. And, besides, it is very much
that St. John should be mistaken twice in the case; for he was twice
repulsed by the angel: and St. John calls him expressly " an angel:"
" I fell down to worship before the feet of the angel:" (verse 8 :) and
the angel bids him "worship God." (Verse 9.) By which is intimated,
that St. John's mistake was not in the person, but in the worshipping of
the person ; for that religious worship, though in the lowest and most
inferior degree, is such, that neither saint nor angel durst own or
receive.
4. It appears yet farther, that " God, and God alone, is and ought to
be the object of religious worship," and that "religious worship ought
not to be given to any creature whatsoever," from the consideration of
the nature of worship itself, together with that God that is to be worshipped.Religious worship in solidum, "as well in one degree as another," is due to God, and proper only unto him. As there is no proportion between God and a creature, because there is an infinite distance
between the one and the other; so it follows, that, if it were possible,
there should be an infinite disproportion between the honour that we
give to God, and the honour that we give unto a creature. And since
the Divine Excellency doth differ in kind from that which is, or can
possibly be, in any creature, it necessarily follows, that the worship and
honour that is given unto God ought to differ in kind from that worship
and honour that we give unto the creature; so that to give the same
worship unto God and to the creature, differing only in degree, is in
effect to say, that the creature is but in a degree inferior unto God. Unto
which I might add,
5. In the fifth place, that if idolatry consists only in giving religious
worship in the highest degree unto a creature, then the Arians are falsely
charged with idolatry by ancient and modern divines, for giving religious
worship unto Christ, who, they say, is but a creature, though the best of
creatures.I suppose that even our adversaries themselves make no scruple to charge Arians with idolatry. Now it is not easily to be imagined
how the Arians should give latriam, or religious worship in the highest
degree, unto Christ, whom they profess to be a creature, and not God;
and if religious worship in an inferior degree may be given unto a creature, why then are they charged with idolatry ?
6. Unto which I might also add, that this will justify at least many of
the best and wisest of the Heathens in their superstitious and idolatrous
practices, many of the Heathens worshipping the true God by false
mediums.For instance, the men of Athens : " As I passed by, and beheld
your devotions, I found an altar with this inscription, To the unknown
God. Whom therefore ye ignorantly worship, him declare I unto you j"

278

SERMON XVI.

GOD NOT TO BE WORSHIPPED

(Acts xvii. 23;) and yet the apostle charges them with superstition:
" I perceive that in all things ye are too superstitious :" (verse 22 ;) the
altar was dedicated unto the same God that Paul preached, and yet even
in this they were '* too superstitious."
Thus I have endeavoured to clear this great truth unto you, that " God,
and God alone, is and ought to be the object of religious worship/' and
that " religious worship ought not to be given unto any creature whatsoever." If it be said, that "religious worship upon occasion hath
been given unto a creature; as, for instance, upon God's appearing
unto'Moses in the burning bush : God said unto Moses, ' Draw not nigh
hither: put off thy shoes from off thy feet, for the place whereon thou
standest is holy ground/ (Exod. iii. 5.) And thus the Israelites were
to worship before the ark, even by the appointment of God himself:
' Exalt ye the Lord our God, and worship at his footstool; for he is holy/
(Psalm xcix. 5.) Now if so, how is this a truth, that * God, and God
alone, is the object of religious worship;' and that ' religious worship
ought not to be given unto any creature whatsoever ?' " For the removing of this difficulty, I shall say two things.
1. That in whatever place God is pleased to manifest his special and
extraordinary presence, that place, during that time, may be said to be
holy, or to be sanctified; and thus it was in the case of the holy ground.
*' The Angel of the Lord appeared unto him in a flame of fire, out of
the midst of a bush." (Exod. iii. 2.) Now, that this Angel of the Lord
was. God himself, appears from verse 4 : " When the Lord saw that he
turned aside to see, God called unto him out of the midst of the bush :"
upon this the Lord said, " Draw not nigh hither: put off thy shoes from
off thy feet, for the place whereon thou standest is holy ground." (Verse
5.) And so also as for the ark: God had promised his special presence
there, and to " commune " with his people " from above the mercy-seat,
from between the two cherubims which were upon the ark of the testimony." (Exod. xxv. 22.) And hence God is said to dwell between the
cherubims: " Give ear, 0 Shepherd of Israel, thou that leadest Joseph
like a flock; thou that dwellest between the cherubims, shine forth.2'
(Psalm Ixxx. 1.) And hence the shewbread that was placed upon a V
table before the ark is said to be set before God : " Thou shalt set upon
the table shewbread before me alway;" (Exod. xxv. 30 ;) and this bread !
was therefore called panis facierum, "the bread of faces," and panis
propositionis, because it was "placed before" the ark. But I shall add,
\
that there is no place under the gospel that can be said to be holy upon
the account of God's special and extraordinary presence. If there be any
such, let our adversaries show us where it is, and give us sufficient proof
of it; and we will frankly comply with them, and grant that place to be
holy and sanctified.
2. The second thing that I say is this: that although Moses was to put
off" his shoes because the place whereon he stood was holy ground, yea, and
thai respect was given to the ground because of God's special and extraordinary presence in that place, which was signified by putting off the
shoes; (take this for granted ;) yet how doth it appear that the respect
given to the ground was religious, or that religious worship was given to
the ground ?" 0," say our adversaries, " because it was holy." Grant it,

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the ground was holy; but must it therefore be worshipped religiously ?


If you form this into an argument, it runs thus: Whatever is holy,
ought to be worshipped religiously : But the Lord tells you the ground
was holy: Therefore it ought to be worshipped religiously. But who
sees not the weakness of the first proposition, namely, that "whatever is
holy ought to be worshipped religiously?'* Aaron was holy, and the
priests under the law were holy; but yet we read not that they were
worshipped religiously, or with religious worship, either living or dead ;
much less did they worship their garments, though they also were holy.
We have, or at least we ought to have, a respect for the people of God,
as such, as they are religious and holy persons; and yet it doth not
follow from hence, that therefore they are" religiously to be worshipped.
Yea, the people of God are holy, if compared with the holy ground itself,
in an eminent and transcendent manner; for " after God," that is, after
the image of God, they are " created in righteousness and true holiness."
The ground was only capable of relative holiness; but the people of
God are enriched and beautified with inherent holiness ; and are sanctified, not only in a way of external relation, as the ground was, but
inwardly and inherently in their hearts; they are sanctified throughout,
both in body, soul, and spirit; and yet they are not to be worshipped
with religious worship.
As for that instance concerning the ark, that also is called " holy:"
" Exalt ye the Lord our God, and worship at his footstool; for he is
holy," (Psalm xcix. 5,) so our translation renders it; or, as it is in the
margin of the Bible, " for it is holy :" which way soever you render the
words, it is much at one to our purpose; for although the Jews worshipped God at his footstool, or before the ark, which was his footstool, yet
it doth not appear that they worshipped his footstool, no, not with
religious worship in a lesser or inferior degree. The Israelites might
worship God before the ark, and yet not worship the ark. Thus the
wise men worshipped Christ wrapped in swaddling clothes, laid in a
manger; but yet they did not worship either the clothes or the manger.
(Matt. ii. 11.) Thus those that sang "Hosanna to the Son of David,"
" Hosanna in the highest," worshipped Christ riding upon an ass; but
they did not worship the ass itself. (Matt. xxi. 9.) Whatever respect
therefore was given to the ground, or to the ark, it doth not appear that
it was religious. If any be offended with the word " civil," and take it
to be too low a word in a case of this nature, by my consent we will not
be angry about words; let them call it, if they please, super-civilis s or if
they wii but acknowledge that it was not the same worship for kind that
we give unto God, the strife, as far as this goes, shall be at an end, and
we shall be beholden to them for a better word, when they shall be at
leisure to furnish us therewith.
IV. APPLICATION.

USE i. We may take notice from hence of the superstition and idolatry of the church of Some, in giving that worship that is proper unto
God, and unto him alone, unto other things.And here I shall not speak
to the idolatry of the church of Borne in the latitude of it; but take

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occasion to make mention of their worshipping of saints, and their wor(I.) Their worshipping of taints.Our adversaries tett us, that we do
them wrong when we say that they give that worship unto the creature
that is proper unto God; and do frankly acknowledge that if they did
so, they should make a creature a god, and, by consequence, be guilty of
idolatry. But how they will or can acquit themselves in this particular,
for my part, I cannot understand: for actions, or gestures, or words,
directed to any creature, that do-imply that creature to have any of
God's incommunicable attributes and divine perfections, do questionless
give that honour to the creature which is proper unto God; and this is
done by those of the church of Rome. For instance : when thousands
of Papists in thousands of places at one and the same time pray unto
saints, and in particular to the Virgin Mary, doth not this suppose the
saints, and in particular the Virgin Mary, to be omniscient and omnipresent ? And are not these some of God's incommunicable attributes
and divine perfections 1 And is not the omniscience and omnipresence
of God one main ground of religious worship ? And is not God to be
invoked every where, because he sees and hears whatsoever is done upon
the earth, and is present in all places? "I will," saith the apostle,
" that men pray every where, lifting up holy hands, without wrath and
doubting." (I Tim. ii. 8.) We have no reason to lift up holy hands to
a saint, unless that saint was every where. And whereas some pretend
that the saints may see all things in God, in specula Deitatis, " in the
glass of the Deity," this glass hath long since been broken by the hand
of the learned; nor is there any thing else likely to be seen by it but the
rashness of some bold persons, who dare to sport with divine things, and
aspire unto a wisdom above that which is written, the scripture not in
the least making mention of any such thing. Yea, the humanity of
Christ himself, though personally united unto the divine nature, did not
pretend to it; for our Saviour, speaking of the day of judgment, doth
freely and openly declare to all the world, " Of that day and that hour
knoweth no man, no, not the angels which are in heaven, neither the Son,
but the Father." (Mark xiii. 32.) Nor can the meaning be that the Son
knew not of the day of judgment in this sense, namely, so as to make it
known unto the world ; for in that sense the Father himself may be said
to know nothing of that day and hour, when he is plainly excepted in
the case : " Of that day and hour knoweth no man, no, not the angels
which are in heaven, neither the Son, but the Father." And seeing operari sequitur esse, and " every being doth exercise its operations in such a
way as is suitable to its nature and essence," it is a hard matter to conceive that a finite creature can be capable of infinite knowledge, and
exercise it accordingly. But I shall not insist upon this, because it is to
be managed by another hand ; however, I shall take my liberty to add
hereunto two considerations, and so pass on:
1. We Protestants acknowledge that we have an honour for the blessed
apostles, and martyrs, and saints, and upon occasion give them their due
praises, and celebrate their memorials ; but those of the church of Rome,
whilst they would most superstitiously give them that honour that is due

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281
to God, meet unrighteously deny them that honour that ia doe unto themselves. Is it an honour to the prophets, evangelists, and apostle, to
suppress what they wrote, said, and did, from the greatest part of the
Christian world, when our Saviour says, upon occasion of a woman's
bringing a box of precious ointment, and pouring it upon his head as he
sat at meat, that "wheresoever this gospel should be preached, there
should also this that this woman had done, be told for a memorial of
her?" (Matt. xxvi. 713.) The apostle's counsel is, "Take, my brethren, the prophets, who have spoken in the name of the Lord, for an
example of suffering affliction, and of patience." (James v. 10.) Now i
it an honour to the prophets for the generality of the people to be kept
in such gross ignorance of the holy scriptures, that it is a wonder if
millions of them know what kind of persons the prophets were, and
whether there were such that ever lived in the world ? Is it an honour
to the saints departed to aver, that, for some time at least, and it is
hard to know how long, they suffer the same pains and torments for
substance that the damned suffer in hell, and that all this time they are
deprived of the beatifical vision of God's blessed presence in the other
world ? Absalom had rather die, than to live in exile, and not see the
king's face : " Let me see the king's face ; and if there be any iniquity
in me, let him kill me." (2 Sam. xiv. 32.) And is it a small matter for
the saints for many generations to be shut out of the presence of their
Heavenly Father, and banished from his sight, who is the " King of kings,
and Lord of lords?" (Rev. xix. 16.) Thus the pretended honour thai
the Papists say they give unto the saints vanishes into air and smoke.
2. That although we have an honour for the blessed apostles, saints,
and martyrs, yet we dare not give them religious honour, no, not in any
degree whatsoever; for this is due to God, and proper to him alone:
when we attribute that to a creature which is proper and peculiar unto
God, we make that a god. Thus Jacob to Rachel, importunately desiring children : " Jacob's anger was kindled against Rachel: and he said,
Am in God's stead, who hath withheld from thee the fruit of the
womb ? " (Gen. xxx. 2.) Thus also when Naaman was sent into Samaria
to be cured of his leprosy, and brought a letter to the king of Israel
from the king of Syria to that purpose, " saying, Now when this letter is
come unto thee, behold, I have therewith sent Naaman my servant to
thee, that thou mayest recover him of his leprosy. It came to pass,
when the king of Israel had read the letter, that he rent his clothes, and
said, Am I God, to kill and to make alive, that this man doth send unto
me to recover a man of his leprosy ? " (2 Kings v. 6, 7.) Thus it is also
in the case of worship; if we give that worship to a creature that is
proper unto God, we make it a god: " Thou shalt worship no other
god; " and the reason rendered is this : " For the Lord, whose name
is Jealous, is a jealous God." (Exod. xxxiv. 14.) God's name is Jealous:
and why is his name so ? why is his name Jealous ? Because, as men are
made known and distinguished by their names from other men, so God is
made known by his name Jealous, and distinguished from other gods,
from false gods. False gods were not jealous, though their lovers and
worshippers went a-whoring after other gods : if they worshipped them,
and served them, all was well enough, they were not jealous. But the

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Lord our God is a jealous God, and will not admit of any co-partner or
rival in his love, in his worship: " Thou shalt worship the Lord thy
God, and him only shalt thou serve." Thus much for their worshipping
of saints.
(II.) The second thing I shall mention is their worshipping of images.
This is expressly forbidden by the second commandment: "Thou
shalt not make unto thee any graven image, or any likeness of any
thing that is in heaven above, or that is in the earth beneath, or that is
in the water under the earth: thou shalt not bow down thyself to them,
nor serve them." (Exod. xx. 4, 5.) That God had a special regard to
religion in this commandment, is plain,
1. Because it is said, we are not to bow down ourselves to them, nor
serve them.
2. Because this commandment belongs to the first table, which concerns God's worship and service: and the Papists are transgressors of
this commandment; for they make unto themselves images, and fall
down and worship them.
And whereas it is urged, that, " suppose the worship of the true God
by an image were forbidden by the second commandment, it would follow indeed from hence, that it was unlawful to worship God by an image;
but not that it was idolatry:" this is but a pretence ; for to give religious respect to any creature whatsoever is idolatry. Now, that the
worship given by Papists unto images is religious, appears, because they
tell us, that the worship of an image stays not there, but is referred or
carried to the prototype, or thing represented by it; and therefore must
of necessity be the same in kind that is given to God himself. For he
that tells you that he doeth it but improperly, indirectly, in this or that
manner, acknowledges he doeth the thing, and only tells you the manner
how; and if the manner doth not destroy the thing, then it remains still
the same kind of worship, and, for all these distinctions, it is idolatry.
And, besides, to comply with any way of worship which is not of divine
appointment and institution is not only a transgression of the second
commandment, but ought to be accounted one kind of idolatry; and the
reason is this, because hereby we give the honour unto a creature which
is proper only unto God ; for as God alone is to be worshipped, so again
he alone can appoint the way or means whereby he will be worshipped.
And this is so signally a part of his sovereignty and authority over his
creature, that implicitly, and by way of interpretation, we make them
our god unto whom we submit in any way or kind of worship which is
not of divine institution. And hence the Israelites are said to worship
devils : " They shall no more offer their sacrifices unto devils, after whom
they have gone a-whoring." (Lev. xvii. 7.) Not that the devil was, at
least directly, the object of their worship, but because he hath a great
stroke in bringing into the world all kind of false worship ; and men in
conformity hereunto pay him that observance and homage that is proper
unto God, and in that respect may be said to worship the devil.
Our adversaries plead for themselves, that they worship not a false
god, nor the image of any false god, but the sacred images of saints and
angels, and the blessed Virgin Mary, and the like; and that adoration
must and ought to be given to those, and that for their sakes whom they

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represent. Bat if religious respect or honour be given to an image for


the sake of him whom it represents, this is an unquestionable argument
against the worshipping of images; for, seeing it is certain that no
religious worship is due unto the saints themselves, much less may it he
given to an image for their sakes.
And here I shall take an occasion to give you an account of what the
council of Trent says concerning images: " That the images of Christ,
and of the blessed Virgin-mother of God, and other saints, are to be kept
and reserved, especially in churches, and due honour and veneration to
be given to them;" (by " honour and veneration" I suppose they mean
more than civil;) " not for that any divinity or virtue is believed to be in
them, for which they are to be worshipped, or that any thing is to be
asked of them, or any confidence to be placed in them, as was anciently
done by the Heathens, who put their trust in idols; but because the
honour which is exhibited to images is referred to the prototype, or
thing represented by them; so that by the image which we kiss, and
before which we kneel or put off our hats, we adore Christ, and reverence
his saints, whom the said images represent." (Sees. 25.) Thus that
council. Now let us see whether the Jews might not have had the same
or the like plea for the purging of themselves from idolatry in their
worshipping [of] the brasen serpent in Hezekiah's time. When the brasen
serpent had not that healing virtue unto which it was designed by God at
first, might not they have said that they gave due honour and veneration to
the brasen serpent^ pot for that any divinity or virtue was believed to be
in it, or that any thing was to be asked of it, or any confidence to be
placed in it; but in memory of those great and wonderful cures that had
formerly been wrought by it, and that by the appointment and institution
of God himself; and what they did was rather in honour to God, than
unto it; and whatever veneration was given to the brasen serpent, it was
for God's sake, and was ultimately to be resolved upon him ? Let the
Papists look to it whether they have a better plea for themselves, in their
pretended due honour and veneration that they give unto images, than
the Jews had for their idolatrous practices.
If any should say, " But doth not nature teach us, that the honour or
dishonour done to a picture or image, reflects upon the person represented by it ? Is it not an honour to a prince to kiss his picture, and a
dishonour to abuse it, or deface it ? And therefore is it not an honour to
God to do the like, and to give due veneration and adoration unto his
image ? " For answer to this, take into your consideration these following particulars:
That it is supposed by this querist, that an image or picture may be
made of God; which ought to be denied, and not taken for granted :
" All nations before him are as nothing; and they are counted to him
less than nothing, and vanity." (Isai. xl. 17.)
And it follows : "
whom then will ye liken God ? or what likeness will ye compare unta
him ? " (Verse 18.) And why should we make an image of God that is
not like him ? But our adversaries tell us, that images or pictures made
with reference unto God, may be considered two ways: in a proper
sense .* as if a man should conceive God to have eyes, and ears, and
hands, and other bodily parts, as we have, and represent him accordingly

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by an image. And this our adversaries themselves acknowledge to be


an infinite disparagement unto the divine nature; because God, being
infinite and invisible, can by no means be represented as he is in himself
by any corporeal likeness or figure. Or in a metaphorical and allusive
sense :> as representing such things as bear a certain analogy or proportion to some divine properties, and thereupon are apt to raise our minds
to the knowledge and contemplation of the perfections themselves: as,
when God appeared to Daniel as " the Ancient of days," this was to
manifest his wisdom and eternity; (Dan. vii. 9 ;) and the Holy Ghost as
a dove, this was to signify his purity and simplicity. (Matt. iii. 16.)
" Now,'1 say they, " to make an image of God in this sense, is no way
dishonourable to him, because it is not made to represent the divine nature
by an immediate or proper similitude; but by analogy only, or metaphorical signification ; and these images are usually called, by way of distinction, ' symbolical images of God/ " Unto which we say,
1. That the making of any image of God is forbidden in scripture.
" Take ye therefore good heed unto yourselves; for ye saw no manner of
similitude on the day that the Lord spake unto you in Horeb out of the
midst of the fire: lest ye corrupt 'yourselves, and make you a graven
image, the similitude of any figure, the likeness of male or female:"
(Deut. iv. 15, 16:) where God did not forbid them the making of the
images of false gods, or that any veneration or worship should be given
unto them. This is plain from the text: " Ye saw no manner of similitude ;" the meaning is not that they saw no similitude of any false god,
but of the God that spake to them in Horeb. Whereupon the Lord
gives them this caution: " Take ye therefore good heed to yourselves,
lest ye corrupt yourselves, and make you a graven image, the similitude
of any figure," &c.
If it be said, that " they were to take heed lest they corrupted themselves by making an image of God in a proper sense, as is before
explained, but they were not forbidden to make a symbolical image of
God," it is replied,
(1.) I demand where there is any ground in that text for such a distinction between a proper and a symbolical image of God. The words of
the kw are comprehensive and general: " Take heed, lest you corrupt
yourselves, and make you a graven image, the similitude of any figure :"
and the reason rendered by God is, " For ye saw no manner of similitude in the day the Lord spake to you in Horeb." Mark ! " no manner
of similitude," no,' not so much as symbolical.
(2.) Such an image of God is forbidden, that we are to take great heed
to ourselves lest we corrupt ourselves in the making of it. Now there
is no such great danger for a man to represent God to himself by an
image in a proper sense, as if God had eyes, and hands, and feet, as we
have; at least, such are not in danger that are any thing acquainted with
the holy scriptures, which expressly tell us, that " God is a Spirit," and
that he will be worshipped " in spirit and in truth." (John iv. 24.) It
is to be feared, indeed, that the poor ignorant laity amongst the Papists
may be in some danger by this means: but knowing persons amongst the
Protestants, even those of the laity, are not. If it be said, " It is true,
the people of Israel saw no similitude on the day that God spake to them

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in Horeb; bat afterwards God made himself known to them by outward


figures and similitudes : to Daniel, as the Ancient of days; (Dan. vii. 9 ;)
to our Saviour, in the shape of a dove : (Matt. iii. 16 :) and, besides, the
parts and members of man's body are sometimes in scripture ascribed
unto God, as eyes, and hands, and feet, &c.: and why may not we
represent God as he hath been pleased to represent himself?" to this
it is replied, that God may, as he pleaseth, make known himself unto his
people by some visible tokens of his extraordinary presence; but then
consider,
(i.) That which God was pleased to do sometimes for holy reasons best
known unto himself is not the rule of our actions: the word of God is a
sufficient rule, and the only rule; and if we would know what sin is, and
what duty is, we must take our measures from thence. That in matters
of worship we may sin, in imitating God himself otherwise than he hath
commanded in his word; we have a famous instance for this in Jeroboam : " Jeroboam ordained a feast in the eighth month, on the fifteenth
day of the month, like unto the feast that is in Judah; " (1 Kings xii.
32;) and yet you see he is branded for this by the Spirit of God in the
scriptures.
(ii.) We never read that Moses and the prophets took care that any
figure or image should be made of God, no, not a symbolical image; and
it is very strange that they should be so much wanting to themselves, and
to the generation wherein they lived, if they were such excellent helps to
devotion as some pretend.
(iii.) Though God sometimes by outward figures and similitudes gave
notice of his extraordinary presence, yet it was to persons eminent for
holiness, and of great and singular wisdom in divine things; as Abraham, Moses, Daniel, and such-like worthies, and such as were able to
give a right judgment of things of this nature : but when God spake
unto the people in Horeb out of the midst of the fire, they saw no manner of similitude, lest they might corrupt themselves in the making of a
graven image, and might have gross and carnal notions concerning God.
And, indeed, I cannot but wonder at our adversaries, when they call
images " laymen's books," or " the books of the unlearned." Had the
use of images been appropriated to the more knowing and learned persons, it would have been more tolerable; there might be some pretence
that such persons might from sensible and material representations be
raised up to divine and heavenly meditation, even of things surpassing
sense: but to conceive that the vulgar and ignorant sort of people, (and
the generality of people are so, and ought to be so according to the
Popish principles,)I say, to think that they who are in a manner made
up altogether of sense should be taught to worship an infinite, spiritual,
invisible Being, by fixing their eyes upon finite, corporeal objects of sense,
seems to me to be the first-born of incredibilities.
And whereas it is said that we cannot conceive of God but by forming
ideas of him in our minds, which are so many pictures and representations of God: this is true; but then withal we must consider, that these
forms and representations of God in our fancies arise from our natural constitution, from our finite and corporeal nature, and ought to be bewailed;
and therefore [this] is no argument for worshipping God in any cor-

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poreal form; for this may betray us BO much the more to gross and
undue notions and conceptions concerning God. Nor are our imaginations to guide our understanding; but our understandings must rectify
and regulate our imaginations.
(iv.) These outward figures and signs of God's special and extraordinary presence continued only for a time, and for some extraordinary service for which God had designed them, and then disappeared; and it is
absurd for any to think that which was by peculiar and extraordinary dispensation should become a constant and ordinary rule unto all generations.
(y.) It is true, that the parts and members of man's body are sometimes ascribed unto God in scripture; as eyes, and hands, and feet, &c.;
but it is ridiculous from tropes and metaphors and figurative expressions
to form an argument for pictures and images. For if so, we may represent God as the sun, as a fountain, as fire, as a rock; and Christ as a hen,
with chickens under his wings; for these are ascribed to God and Christ
in scripture; and yet I conceive that Papists themselves would not give
any countenance to pictures of this nature. Unto which might be added,
that it is not likely that we should be misled into error by such passages
as those, when the scripture elsewhere tells us expressly that " God is a
Spirit:" but these pretended images of God speak not, nor give us any
notice of our danger. Yea, in those very places of scripture, at least
some of them, where eyes and hands and feet are ascribed unto God, we
may find enough to prove that God is infinite and incomprehensible. For
instance : when it is said that heaven is God's throne, and the earth his
footstool; (Isai. Ixvi. 1;) where at first view it seems to be insinuated,
as if God had feet, and made use of the earth as his footstool; yet if we
seriously consider the whole as it is ascribed unto God, we shall find that
it plainly enough speaks God to be an infinite Being. For when it is
said, that the whole heaven is God's throne, and the whole earth his footstool, it would not only be absurd, but monstrously ridiculous, for any to
conceive that a body like unto man's should be capable of such qualifications, as at the same time to make heaven its throne, and the earth its
footstool. So when God is said to deliver Israel by a mighty hand and
a stretched-out arm, there is no man can understand it thus, as if God
stretched forth his arm out of heaven upon the earth for the deliverance
of his people; but that by God's " arm" is meant God's " power," and
that it is called his " hand" or " arm " improperly and after the manner of men. Thus the holy scriptures have well provided for the people
of God against errors and mistakes concerning God. But how the pretended images of God may acquit themselves in this particular, our adversaries should do well to advise. And therefore let me caution you in
God's name, lest you corrupt yourselves in making any graven image of
God; and I do it so much the rather, because men have a great fancy to
have a god that they may see with their eyes, or at least some visible
representations of God; for they think, if he should be out of sight, he
would be out of mind also. And hence Papists, and Popishly-affected
persons, are more for being at Mass, than for hearing of a sermon ; they
had rather see their God, than hear another speak eloquently of him: and
therefore take heed, lest ye corrupt yourselves in this kind.

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And tibia is the first tiling that I would say to this inquiry,whether
it he not an honour to God that due veneration and adoration he given
to his image or* picture; namely, that this supposes that an image or
picture may he made of God, which we deny.
2. The second thing that I would say by way of reply to this inquiry,
is this : that civil honour may be paid to the images of king and princes ;
but it doth not follow from hence, that the images of Christ and of the
saints may have a religious respect paid to them.The images of kings
and princes are civil things, and therefore may have civil honour. If the
images of Christ and the saints were sacred, as the other are civil, there
might he some colour for what they say; hut that they are sacred or holy
is to he provejd, and till then we leave it to our adversaries to take it into
consideration.
3. That it is granted that the abuse or the defacing of the image of
a prince redounds to the dishonour of that prince whom it represents ;
but I hope no indignity is offered to a prince by breaking -pieces those
pictures that he had expressly forbidden should be graven, or painted, or
made, and that under a severe penalty.Indeed the abuse of those things
that are of divine institution, as of the elements in the sacrament of the
Lord's supper, or'the water in baptism, doth redound unto God himself;
but what is this to an image of man's devising, and that not only without any warrant from God, but expressly against his will and commandments ? If a man should break a-pieces or throw into the fire the coin
that comes into his hands that is false or counterfeit, though it had the
prince's image or stamp upon it, yet it would be no dishonour to the
prince to deal so by it, but rather a piece of homage and reverence to his
authority.
For the further clearing of this matter in controversy between us and
our adversaries of Borne, concerning the veneration and adoration that
they say may be given to images, we will consider that images may be
worshipped two manner of ways.
1. Terminating; that is, when people " terminate " their worship on
an image, as if it were God, without looking any further than it. And
this is likely to be the sin of the more brutish sort of the blind Heathens,
and of many ignorant Papists to this day. And this kind of idolatry is
forbidden by the first commandment. This is plain upon this ground:
if the first commandment expressly enjoins us to have no other gods but
Jehovah, then to worship an image as God is forbidden bythis commandment : so that by " making a graven image," in the second commandment, and " falling down before it," and worshipping of it, something
else must be understood than the worshipping of it terminative as God;
and therefore,
2. Images may be worshipped relative, and "with respect" to the
true God; and in this sense our adversaries of the church of Borne would
maintain their worship of images. Now this also is unlawful, and forbidden by the second commandment. In this sense the Papists in our
days are guilty of idolatry, and the Jews of old were guilty of idolatry ;
for the Jews, at least many of them, did not worship the images themselves, but the true God by them; and this will appear by instances out
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(1.) The first instance that I shall give you shall be that of the golden
calf, of -which we read in Exod. xxxii. That the worshipping Of the
calf was idolatry, is plain: " Neither be ye idolaters, as were some of
them; as it is written, The people sat down to eat and drink, and rose up
to play;" (1 Cor. x. 7;) where the apostle refers to the people's worshipping of the calf: " They rose early on the morrow, and offered burntofferings, and brought peace-offerings; and the people sat down to eat
and drink, and rose up to play ;" (Exod. xxxii. 6 ;) and yet the Israelites did not fall into the heathenish idolatry by so doing, that is, they did
not worship the calf as God, but worshipped the true God by the calf.
I know, the Papists with great bitterness inveigh against the Protestants
for teaching of this doctrine; nor do I wonder at it; for what is likely
to become of the Popish darling principle of worshipping the true God by
an image, if the Israelites, for doing the same thing, according to the
judgment of God himself, were idolaters ? Now therefore that which will
be proved is this, that the Israelites did not worship the calf as God, but
the true God by the calf} and that will appear by these following considerations :
(i.) Because the calf was dedicated and consecrated to the service of
the true God, as appears by what Aaron said and Hid in that case:
" When Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To-morrow is a feast to the Lord," or " unto Jehovah ;"
(Exod. xxxii. 5 ;) and Aaron useth the name Jehovah, that he might make
the best of a bad matter, that the people might not terminate their worship on the idol, but on the true God. And our adversaries seem to
yield to the force of this scripture, when they do acknowledge, that Aaron
perhaps, and some of the wiser amongst the Israelites, might not be so
sottish as to worship the calf as God. But they should consider also,
that Aaron did not speak so much his own sense, but by this means
would give notice to the people how to regulate and order their devotion;
and if they would be so mad as to worship the calf, in so doing they
should have respect unto the true God, unto Jehovah, and worship him
by it; and accordingly he makes "proclamation," and says, " To-morrow
is a feast to Jehovah."
If it be said, " The idol was called by the name Jehovah, and therefore
they worshipped that as God;" we reply, that this is gratis dictum,
"aid, but not proved :" for Aaron doth not say, " To-morrow is a feast
to the calf Jehovah," but, "To-morrow is a feast to Jehovah." And
suppose it were so, that the calf was called Jehovah, this may be understood of that religious worship and honour which they gave unto the calf,
which is so proper and peculiar unto God, that either that is God which
we thus worship, or else we make it so. In Psalm cvi. 19, 20, it is said
of Israel, "They made a calf in Horeb, and worshipped the molten
image. Thus they changed their glory into the similitude of an ox that
eateth grass." The meaning is not, that the Israelites thought that God
in his nature and being was like unto an ox; but by giving the calf
religious honour, by worshipping the graven image, by giving that glory
which is due to God unto an ox, they did, in a sense, " change their
glory into the similitude of an ox that eateth grass/' Thus when Israel
is charged with " saying to a stock, Thou art my father; and to a stone,

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Thou hast brought me forth," (Jer. ii. 27,) this is not to be understood
strictly: surely, they had been grosser stocks than those that they worshipped, if it entered into their thoughts that a stock made them, or was
their father, or a stone brought them forth; but because they gave some
religious respect to those stocks and stones, they did in a sense change
the glory of God into a stock, and into a stone ; and, by interpretation,
say " to a stock, Thou art my father; and to a stone, Thou hast brought
me forth."
(ii.) It further appears, that the Israelites did not worship the calf
itself as God, but the true God by the calf, as by what Aaron said, so by
what the people said: " These be thy gods, Israel, which brought
thee up out of the land of Egypt." (Exod. xxxii. 4.) Now though they
say " gods," because the word in the Hebrew is in the plural number ;
yet, according to the usage of the word in other places of scripture, we
must understand by it " one God;" and so the scripture expounds it elsewhere : '* This is thy God that brought thee up out of Egypt." (Neh.
ix. 18.) They called the calf " God" by an usual metonymy, by giving of
the name of the thing signified unto the sign; as the images of the
cherubims are called "cherubims," (Exod. xxv. 18,) and the images of
oxen are called "oxen." (1 Kings vii. 25.) So then the meaning of this
scripture is this: " These be thy gods, 0 Israel;" that is to say, " This
is the sign and token of the presence of thy God, 0 Israel, that brought
thee up out of the land of Egypt." And, indeed, had the calf been God,
according to the notion of the idolatrous Heathens, the calf would rather
have kept them in Egypt, than have brought them out of Egypt. For
look : as those of the church of Borne have their tutelar saints, some to
preside over some countries, and some over others; some to be helpful
and assistant in one case, and some in another ; so the Heathens had their
tutelar and topical gods. The gods of Egypt themselves would not stir
out of Egypt; much less were they likely to bring Israel from thence.
The Heathens thought that the whole world was of too large a compass for
one god to take care of; and therefore their notion was, that several
countries had several gods ; yea, several places, it may be, in one and the
same country, had several gods. " Their gods," say the Syrians of the
Israelites, " are gods of the hills," (possibly collecting the same from the
Jews' usual sacrificing in high places,) and not the god of the plain;
" let us fight against them in the plain, and surely we shall be stronger
than they." (1 Kings xx. 23.) " It is likely that one god cannot be the
god of the hills, and the god of the plain." And hence it is that the
people that the king of Assyria sent to the cities of Samaria, and placed
there, are said not to know the manner of the God of the land, that is,
the God of Israel, as distinct from the God of Judah. (2 Kings xvii. 26.)
These were the notions that the Heathens had of their gods ; and therefore if the Israelites were such gross idolaters as our adversaries pretend
they were, how could they say ?" These are thy gods, Israel, that
brought thee up out of the land of Egypt."
(iii.) It appears yet further, that the Israelites did not worship the
calf itself as God, but the true God by the calf, from that text of scripture : " They made a calf in those days, and offered sacrifice unto the
idol, and rejoiced in the works of their own hands. Then God turned,

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and gave them up to worship the host of heaven." (Acts vii. 41, 42.)
It is said, that sacrifice notes the highest piece of worship and devotion ;
this is said; but it is more than evident that the Israelites had a respect
to the true God, even when they offered sacrifice unto the idol: for
it is said, when the Israelites offered sacrifice unto the calf, that " God
gave them up to worship the host of heaven." Now if their idolatry had
consisted in worshipping the calf as God, it will he found to he more
gross and absurd than to worship the host of heaven ; at least, it could
not have been an aggravation of their sin that they worshipped the host
of heaven above their worshipping of the calf, which is St. Stephen's
scope in this place. The meaning therefore of this scripture is this,
that because they corrupted the worship of the true God in worshipping
of the calf, contrary to his command, therefore God in judgment gave
them up to the worshipping of those that were not gods, namely, the
host of heaven.
" But is it not said that ' they forgat God their Saviour ?' (Psalm cvi.
21.) And doth not this imply that they had renounced the worship of
the true God, and worshipped the calf as God ? " I answer, No ; this
must not be understood as if they did not remember God at all; no, nor
yet the great things which he had done in Egypt: but they are said
to forget him, because they were not mindful of his precepts, and had
no regard unto his laws; and particularly that law, " Thou shalt not
make to thyself any graven image." They who do not obey God, do
not, as they ought, remember God; and in this sense the Israelites are
said to forget God, not because they worshipped the calf as a false god,
but transgressed, in worshipping of the calf, the law of the true God.
" But what need had the Israelites of the calf, as-a sign of God's presence going before them, when they had already the pillar of cloud by
day, and the pillar of fire by night, designed by God for this very end ? "
But what trifling is this! What need had they to long after the garlic
and onions of Egypt, when God had provided for them manna, the food
of angels, bread from heaven ? What need had David to contrive the
death of his good subject Uriah, and after this to marry Bathsheba
his wife? Yea, what need have the Papists themselves of crucifixes,
when they have the sacraments of baptism and the Lord's supper,
memoirs, of divine appointment and institution, of Christ's death and
passion ? Would it not be ridiculous to say ?" They had no need to
do it; therefore they did it not."
And supposing that the people should be so stupid, as some pretend
they were, as to think that there was a divine virtue inherent in the calf;
yet this doth not prove that they worshipped the calf as God : for if so,
the Jews might conclude that the hem of Christ's garment, and the
handkerchief and shadow of the apostles, were gods, because a divine
virtue seemed to go forth from them ; yea, and the brasen serpent might
be thought to have been God, because the stung Israelite was healed by
looking up to the brasen serpent.
And whereas it is urged that " the Israelites served the gods of the
Egyptians whilst they were in Egypt: ' Now therefore fear the Lord,
and serve him in sincerity and in truth: and put away the gods which your
fathers served on the other side of the flood, and in Egypt;' (Joshua xxiv.

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291

14 ;) and the scripture, peaking of Israel, tells us, ' They made a calf
in Horeb, and worshipped the molten image;'" (Psalm cvi. 19;) in
answer to this, we say, that it is not unusual for God to charge a people
going on in ways of wickedness and disobedience with that which is suitable enough with what they do and the intention of the work, though
far enough off from the design and intention of the worker. Thus the
apostle tells us, that covetousness is idolatry, and that there are some
that make their belly their god ; and yet the persons concerned [are] far
enough off either from professing or designing any thing of this nature.
Thus the Israelites " made a calf in Horeb, and worshipped the molten
image," because they gave religions worship to it; though their design
and intention was far different from the idolatry of the Heathens, that
worshipped idols, or false gods. Thus I have endeavoured to clear the
first instance that may be given of the Jews' committing idolatry by their
worshipping of images, though they did not worship the images themselves, but the true God by them; and having been so large in this, there
needs but a few words to be spoken to the rest.
(2.) A second instance may be that of Jeroboam, in his infamous
sin in setting up calves at Dan and Bethel, whereby he made Israel to
sin. Now it was not Jeroboam's design to withdraw the people altogether from the worship of the true God, or the worshipping of those
calves as gods ; but to worship the true God by them : and that for these
reasons:
(i.) The great design of Jeroboam in this was, that he might secure
the ten tribes unto himself, so that they might not think of returning
to unite themselves any more to the house of David, which might possibly come to pass by their going up to Jerusalem; as appears from
1. Kings xii. 26, 27: " And Jeroboam said in his heart, Now shall the
kingdom return to the house of David: if this people go up to do
sacrifice in the house of the Lord at Jerusalem, then shall the heart of
this people return again unto their lord, even unto Rehoboam king of
Jndah, 'and they shall kill me, and go again to Rehoboam king of
Judah: " and hence that saying of his : " It is too much for yon to go
up to Jerusalem;" (verse 28;) as if he should say, " Ye may worship
God nearer home."
(ii.) That it was not Jeroboam's design to withdraw the people altofgether from the worship of the true God will further appear, because the
idolatry of Jeroboam is distinguished from the idolatry of the Heathens
abroad that worshipped false gods ; yea, from the idolatry of their idolatrous kings at home, as that of Ahab : " And Ahab the son of Omri did
evil in the sight of the Lord above all that were before him :" (I Kings
xvi. 30 :) so that Ahab's idolatry was more heinous than Jeroboam's.
And what other reason can likely be rendered for it than this, namely,
Ahab's setting up of false gods? For whereas it is pretended that
" Ahab's sin was greater than Jeroboam's, because Ahab's sin was the
worshipping of many gods, whereas Jeroboam's sin was worshipping the
calf; as he is a greater and more heinous sinner that commits adultery
with many, than he that commits it but with one :" this is but a pretence ; for it remains to be proved, that the Israelites did at any time,
yea, in the worst of times, altogether renounce the true and living God;

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but, in their conceit, yea, in their profession, [did] acknowledge the true
God still. And hence it is that you shall read, that Ahab's prophets, that
were the prophets of Baal, did yet prophesy in the name of the Lord:
" And Zedekiah the son of Chenaanah made him horns of iron : and he
said, Thus saith the Lord, With these shalt thou push the Syrians until
them have consumed them. And all the prophets prophesied so, saying,
Go up to Ramoth-Gilead, and prosper; for the Lord will deliver it into
the king's hand." (1 Kings xxii. 11, 12.) So that the difference between
Jeroboam's and Ahab's idolatry lay here : Jeroboam's idolatry consisted
in worshipping of the true God by an image; but Ahab's idolatry was
not only in worshipping the true God by an image, as Jeroboam's did,
but in worshipping other gods beside him, namely, Baal-gods.
(3.) A third instance might be that of Micah and his mother. (Judges
xvii.) Though his mother made a graven image, yet that it was for the
worshipping of the God of Israel appears by the whole story. She professes, in verse 3, that she had wholly dedicated the silver that was to
make a graven image and a molten image unto the Lord; and Micah
himself consecrates a Levite for his priest, that is, seeming thereby to
have respect to the true God in the worship he had designed j and when
he had done so, he professes, " Now know I that the Lord will do me
good, seeing I have a Levite to my priest:" (verse 13:) yet upon this
account his mother and himself also were idolaters.
USE ii. As we may take notice of the superstition and idolatry, so
of the fraud and treachery, of the church of Rome, in leaving the second
commandment, or at least the far greatest part of it, out of some of their
books.For this I shall mention their " Roman Catechism," authorized
by the council of Trent, and published by the edict of pope Pius V.;
where, speaking of the first commandment, (for Papists make first and
second to be but one,) they recite it thus, " Thou shalt have no other
gods before me: Thou shalt not make to thyself any graven image,"
and supply the rest with an "&c." As also a book called Manipulus
Curatorum, containing in brief the offices of priests, according* to the
order of seven sacraments, by Guido de Monte, written A. D. 1333, where
the second commandment is wholly omitted. As also a book called
Opusculum tripartitum, de Preeceptis Decalogi, de Confessione, et Arte
Moriendi, by John Geraon, chancellor of Paris. Now this is a horrible
piece of fraud and treachery, and accordingly disowned and decried by
the Reformed churches.
Now, for the further clearing and more distinct understanding of this
matter, it will become us to take into consideration, that this is granted
on all hands,that there are ten commandments of the moral law, called
therefore " the Decalogue;" and that these ten commandments are
divided into two tables : but how many belong unto the first table, and
how many unto the second,that indeed is a question. The Protestants,
or those that may be called Calvinists, in opposition to the Lutherans,
ascribe four commandments to the first table, and six to the second. The
Papists and Lutherans, making the first and second commandment to be
but one, ascribe three commandments to the first table, and seven to the
second ; and, to make up the number of ten, divide that which we call
the tenth commandment into two,the one, " Thou shalt not covet thy

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neighbour's house;" and the other, " Thou shalt not covet thy neighbour's
wife, nor his man-servant," &c. Now this distinction of the commandments, together with their presumptuous leaving out of the second cgmmandment out of the Decalogue, is not allowed by the churches called
" Reformed/' for these reasons :
1. Because by this means they sacrilegiously take away a commandment
of God relating to his worship and service.For as by the first commandment we are forbidden to worship false gods, or the images of false gods;
so by the second commandment we are forbidden to worship the true
God in a false way, or after a false manner; and in particular the worshipping of images, or the worshipping of the true God by an image.
Now they of the church of Rome, being aware of this, and that they
might have a covert for their idolatrous worship, make the first and
second commandment to be but one, and presumptuously leave the second
commandment out of the Decalogue.
2. That supposing the second commandment (for so we say it is) was
only an appendix to the first, and an explication of it, yet it is a horrible
presumption to leave this explication out of their books, and particularly
out of their Catechism.The law of God ought to be made known unto
the people perfect and entire, as it was delivered by God himself: surely
God hath not given to any, no, not to the best and wisest amongst the
sons of men, the power of a Deleatur [" Let it be blotted out"] with
reference to his holy and blessed law. And if that which we say is the
second commandment may be rased out of our books because it is an
explication of the first, by the same reason we may blot out the whole
tenth commandment out of the Decalogue, because it is an explication of
the whole moral law, and especially of the second table, according to the
notice given us by Christ himself: " I say unto you, That whosoever
looketh on a woman to lust after her bath committed adultery with her
already in his heart." (Matt. v. 28.)
And whereas it is urged, that "in the rehearsal of the commandments,
our Saviour himself doth not keep exactly to the words and syllables as
you have them upon record in Exod. xx., nor to the same order: as, when
one came to Christ, and said to him, ' Good Master, what good thing
shall I do that I may have eternal life ?' our Saviour answers him, ' If
thou wilt enter into life, keep the commandments ;' and when he saith
unto him, ' Which ?' Christ answers, ' Thou shalt do no murder, Thou
shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false
witness, and, Honour thy father and thy mother.' (Matt. xix. 16
19.) And thus Moses, reciting the commandments, interserts something when he speaks of the fourth commandment: * Keep the sabbathday to sanctify it, as the Lord thy God hath commanded thee,' &c.
' And remember that thou wast a servant in the land of Egypt, and that
the Lord thy God brought thee out thence through a mighty hand, and
by a stretched-out arm : therefore the Lord thy God commanded thee to
keep the sabbath-day.'" (Deut. v. 1215.) All this must be acknowledged ; but then there is a difference between doing this sometimes and
upon occasion, and to do it frequently and designedly ; and where there
are but ten commandments, most sacrilegiously and irreverently to deprive
the people of one of them.

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3. No sufficient reason can be rendered why that which we say is the


tenth commandment should be divided into two ; but rather that it is onet
amf no more, and that the purport and scope of this commandment is,
to forbid the coveting of any thing that is our neighbour's.And if we
may take the boldness to make the coveting of our neighbour's house
one commandment, and the coveting of our neighbour's wife another,
we may^by the same reason, make another of coveting our neighbour's
servant, and another of coveting his ox, or his ass, and so make twelve
or thirteen commandments, or rather as many commandments as the
things are that we covet. In a word : the Papists' wilful declining the
printing and publishing [of] the second commandment for the people's
use doth give any impartial observer sufficient cause to suspect that they
themselves take it to be against their cause. And supposing that it
should be granted, that three commandments belong to the first table,
and seven to the second, yet it looks like a piece of fraud and unfaithfulness to suppress any thing of the law, concerning which our Saviour tells
us, that not one iota or tittle of it shall fall to the ground.
USE in. is this. Learn from hence that there is a sweet harmony and
suitableness and correspondency between divine truths delivered unto us in
the Old Testament and in the New.Moses, in Deuteronomy, teacheth
us, to fear the Lord our God, and serve him ; our Saviour, in St. Matthew, teaches us, that we must worship the Lord our God, and him only
must we serve. Take the word of God; whether you consider the Old
Testament or the New, the incomparable fitness and proportion of the
truths and doctrines contained in them one unto another is one great
character of the divinity of the scriptures ; and therefore those doctrines
that are urged as matters of faith, and yet have no suitableness and
correspondency with those principles which are owned and acknowledged
to be divine truths, but justle with them, and may be considered apart
and in a separate way from them, are to be suspected for delusions and
mistakes. I shall take my liberty here (though not designed for the
management of that subject) to instance in the doctrine of transubstantiation. We tell our adversaries, that if we deny our senses in those
things wherein it is proper for them to give a judgment, (as we must,
in case we believe that the sacramental elements, after consecration,
are transubstantiated into the very body and blood of Christ,) then all
religion will fall to the ground; we cannot certainly know either what
we read or what we hear; nor could they that lived in our Saviour's
time certainly know that there was such a person living upon the
earth; and all the miracles that he wrought, for aught they knew,
might be delusions, and a mere deception of their senses: so that if
sense was not to be believed, Christianity itself must have fallen to the
ground. This cannot be denied. But then they say that this one
instance of transubstantiation ought to be excepted from the general rule,
and ought to have its place apart, and in this particular case our senses
ought to be over-ruled. Now this, amongst other things, makes the doctrine of transubstantiation to be suspected, because it hath not a suitableness to other matters, whereby the verity of Christian religion was
proved and made good unto the world. Look as it is in other cases:
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between them : the world hath its parts so united one to another, that
neither the heaven, nor the earth, nor any of the. elements, can be taken
away without the ruin of the whole. And thus it is with the printiplea of Christian religion, and especially the great truths of Christianity;
take away one, and you in a manner take away all the rest. For
instance : the doctrine of the Trinity hath many principles of Christianity
that fall-in with it: the incarnation of the Son of God falls-in with it;
the death and passion of the Son of God fall-in with it; the satisfaction
of the Son of God made unto divine justice falls-in with it. But you
may take away the doctrine of transubstantiation, and all the principles
of Christian religion will remain unshaken, yea, untouched, the doctrine
of the sacraments not excepted: the sacrament of baptism will not suffer
in the least by it; no, nor the sacrament of the Lord's supper itself: for
if baptism be a sacrament without transubstantiation, why may not the
Lord's supper also ? But this I take notice of only in transitu and " by
the way," and so pass on.
USE iv. Let this caution us against superstition and all false worship.
It is the great interest and concern of the church of Christ, to keep
the worship of God pure and uncorrupt. It is to be acknowledged that
Satan is a great enemy to the truths of God, as well as to the worship of
God; yet his design is rather that the worship of God be corrupted, than
the truths of God be perverted: for he knows that it is possible for
religion to be depraved in some points, and yet many may keep themselves from defilement, and may not be tainted with the errors of the
place where they live, or the church unto which they do belong, provided
the worship of God be kept pure and uncorrupt; but if once the worship
of God be publicly corrupted by superstition and idolatry, it is next to an
impossibility if the infection do not spread over the face of the whole
church, and by consequence there can be no communion with that church
without sin : and hence the great business of Popery is, coming to Mass.
It may be, some Papists, at least such as are moderate, may allow you to
adhere to some Protestant principles, if you will come to the Mass; but
that is indispensable.
USE v. As this should caution us against false worship in the general,
so against worshipping of God by an image in particular.God is very
jealous lest his worship should be given unto images; and hence none of
the commandments are grounded upon his jealousy but the second, which
is against images; and we are very prone to superstition and willworship in this kind. God expresseth himself most largely in the second
and fourth commandments, because men are more than ordinarily inclinable to be transgressors of these two. A man is easily counselled that
he must not kill, that he must not steal; but that God is to be worshipped
only in that way which he hath prescribed in his word, and that the
Lord's day, the Christian sabbath, is to be kept holy,this must be
enforced upon us, and we had need of "line upon line" to further us in
these duties; as where the tide is wont to run and bear up with greater
force and violence than is usual in other places, the banks that are made
for the preventing of the breaking-in of the water, had need to be made
so much the higher and the stronger. And whereas it is said that idols
may not be worshipped, but images may; it is high presumption to

296

SERMON XVI.

GOD NOT TO BE WORSHIPPED

distinguish where God hath not. The second commandment tells HS,
that we are not to make to ourselves " any graven image, or the likeness
of any thing; '* and it expressly forbids us to "fall down hefore it, and
worship it: " and surely it must needs he of dangerous consequence, ia
things that concern God's worship and service, to endeavour to elude the
force and power of any law of God hy a distinction of our own devising.
USE vi. is to counsel you to keep yourselves from, idols.Thus St.
John: "Little children, keep yourselves from idols" (1 John v. 21.)
Idols ! what are they ? Some will tell you, that there is this difference
between an image and an idol: " An image," say they, "is a representation of something that hath a real being and existence; an idol, of something that is feigned, and hath no being hut in the minds and fancies of
men: and that is the meaning," say they, *' of that place of scripture:
* We know that an idol is nothing in the world.*" (1 Cor. viii. 4.) But
this is a strange mistake! It is true, the apostle says, "An idol is
nothing:". but how ? Not in respect of the matter of it; for so it is
something, gold, or silver, or stone : no, nor in regard of the thing represented hy it; for an idol doth not always represent things feigned, and
such as have no existence but in the imaginations of men, as sphinxes,
tritons, centaurs, and the like; but many times things that are real,
things that are in heaven, and things that are on earth, as they are
mentioned in the second commandment. Nor is it to be imagined,
amongst those multitudes of images which were worshipped by the Heathens, but that some of them at least might represent such things as had
a real being and existence. And yet all such as were worshipped by
them, are expressly by the apostle called " idols :" " Ye know that ye
were Gentiles, carried away unto these dumb idols, even as ye were led.*'
(1 Cor. xii. 2.) But the meaning of the apostle is this: An idol is
nothing in point of virtue and efficacy; nothing at all conducing unto
salvation ; and, in particular, that it hath no power at all either to sanctify or to pollute those meats which were offered unto them, of which
the apostle speaks in that chapter. An idol is said to be nothing in the
same sense as circumcision is said to be nothing, and uncircumcision
nothing; (1 Cor. vii. 19 ;) that is, in point of virtue and efficacy : and so
the apostle explains himself elsewhere: " For in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision ; but faith that
worketh by love." (Gal. v. 6.) The TO formal ["formality"] of an
idol consists in this, that it is religiously worshipped; insomuch [that]
that which was no idol before, immediately upon its being worshipped
becomes an idol: thus the brasen serpent, that was no idol before, upon
its being worshipped became an idol; thus it was with the sun,' and moon,
and stars, when the people worshipped them, and burnt incense to them,
they became idols.
Now the counsel that I give you, or rather St. John [gives you], is
this: " Keep yourselves from idols:" they that would not he idolaters,
must keep themselves from idols, from all things that may be enticements
to that sin: in the commandments where a sin is forbidden, all enticements and provocations to that sin are also forbidden. When God says,
" Thou shalt not commit adultery," the meaning of this commandment,
according to the exposition that our Saviour himself makes of it, is, that

A8 REPRESENTED BY AN 1MAOK.

297

we must not " look upon a woman to lust after her." And Solomon,
speaking of a harlot, gives this counsel: " Remove thy way far from her,
and come not nigh the door of her house.'' (Prov. v. 8.) And holy Job
" made a covenant with his eyes/' not to " think upon a maid." (Job
xxxi. 1.) When God would forbid the sin of injustice, see how he
expresses it: " Thou shall not have in thy bag divers weights, a great and
a small." (Deut. xxv. 13.) It was a sin for a man to have a great and a
small weight in his bag: and why so ? Suppose a great and a small
weight were found in a man's bag, he might say, " How doth it appear
that I have sold wares by one weight, and taken up wares by another ? "
But God would not have them lay such a snare before themselves ; and
therefore forbids them to have in their bags " divers weights, a great and
a small." So it is in this case, when we have a caution given us against
idols: " Little children, keep yourselves from idols;" the Holy Ghost
seems to meet with a secret objection that might be made by some: "We
hate idolatry: but yet to have images to put us in mind of God, and to
quicken our devotion, provided we give them not religious worship, as
others do,we hope there is no harm in this." Yes, there is. You must
not only keep yourselves from idolatry, but you must "keep yourselves
from idols." Those of the church of Borne charge Protestants as if they
had a mind to abolish and root out of the minds of men the memory of
the blessed apostles, confessors, and martyrs, by inveighing against sacred
images and holy relics; but this is just as if a man should take upon
him the boldness to say, that because God buried the body of Moses "in
a valley in the land of Moab, and no man knoweth of his sepulchre to
this day," (Deut. xxxiv. 6,) God's design in all this was to blot out the
memorials of Moses from the face of the whole earth.
USE vn. Let u pray unto God, that he would famish aU the godt of
the earfA.Famishing of idols is a scripture-phrase: " The Lord will be
terrible unto them : for he will famish aU the gode of the earth; and men
shall worship him." (Zeph. ii. 11.) The Psalmist, speaking of God's
providence over his creatures, tells us: " The eyes of aU wait upon thee;
and thou givest them their meat in due season : " (Psalm cxlv. 15 :) but
an idol is none of God's creatures: an idol hath eyes and sees not, ears
and hears not, mouth and tastes not. But you will say, " How then can
God famish them ?" Thus: if we would know what it is to famish the gods
of the earth, then we must consider what their meat is : their meat is
that worship, and service, and honour, which is given them by the sons
of men. Now, when God is made the sole object of religious worship,
when men turn from dumb idols to serve the living God, and him only,
then God famishes the gods of the earth, takes away their meat from
them, and then men shall worship him: and let all good people say,
"Amen. So be it."

298

SERMON XVII.

PUBLIC PRAYER SHOULD BE

SERMON XVII.

(IX.)

BY THE REV. NATHANAEL VINCENT, A.M.


OF CHRIST CHURCH, OXFORD.
PUBLIC PRATER OUGHT NOT TO BE HADE IN AN UNKNOWN TONGUE.

PUBLIC PRAYER SHOULD BE IN A KNOWN TONGUE.

/ will pray with the spirit, and I will pray with the understanding also.
1 Corinthians xiv. 15.
THE Spirit of God, foreseeing that in the latter days there would be
an apostasy and departure from the faith, and that impious and corrupt
doctrines would be published by men of corrupt minds, hath so compiled
the holy scriptures, that from thence even those errors which arose long
after the time of the apostles may be detected and confuted. With very
good reason did TertulUan say, Adoro scriptures plenitudinem,* " I adore
the fulness of the scripture." The perfection and sufficiency of it must
needs be granted by all that understand it, and that will believe the
testimony which it gives concerning itself. It is "profitable"
<<, , "for doctrine and reproof." (2 Tim. iii. 16.)
It serves to inform and open the eyes of the ignorant; it serves to stop
the mouths of gainsayers. Hence we may be furnished with both offensive and defensive weapons: and the armour which is fetched from it is
styled TOW oarof, " the armour," or " the weapons," " of light."
(Bom. xiu. 12.) And truly, sin and error being but discovered, that very
discovery will have a great influence unto the mortification of the one,
and our preservation from the contagion of the other.
I do not at all wonder that the church of Borne should take away the
key of knowledge. Open but that door, and that command would more
generally be obeyed which you read in Rev. xviii. 4 : " Come out of her,
my people, that ye be not partakers of her sins, and that ye receive not
of her plagues." The Popish leaders are very much against the scripture's being known, because it makes so much against them, and speaks
so plainly against their doctrines; and they are jealous lest their own
men, upon serious reading and consideration, might be brought to say,
Aut hoc non est evangelium, aut no nan sumus evangelici : " Either this
is not the gospel, or we are not gospellers :" " Either this word of God
is not true; or if it be true, then Popery is a mere falsehood."
That there is such a great disagreement between the scripture and
Popery, might easily be made manifest in all the points of controversy
between the Romish church and ours; we having departed from them upon
this very score,because they have rejected the word of God, and left
that " faith which was once delivered to the saints."
* Liber advcrsus Hermogcnem, cap. 22.

IN A KNOWN TONGUE.

299

Bat the point now to be insisted on is, the language or tongue in which
prayer that is public aught to be made.
How near akin is mystical Babylon unto Babel of old in the land of
Sbinar! We read that there the aspiring builders' language was confounded,
and they did not understand one another's speech; (Gen. xi. 7;) and
this confusion stopped the building of that tower which was designed to
reach heaven. In the devotions of the Romish church, the priest speaks,
but the people understand not what is spoken; and this is an impediment unto the people's edification : so that their devotions reach not heaven, but are only a " speaking into the air;" (1 Cor. ziv. 9 ;) and are
as little regarded by God, as they are understood by themselves. The
Protestant churches, on the other side, are for prayer in a known tongue:
and good warrant they have from the apostle himself; who says, " I will
pray with the understanding;" and that "in the church he-had rather
speak five words," that is, a few words, " with his understanding, that
by his voice he might teach others also, than ten thousand words in an
unknown tongue." (Verse 19.)
The text informs us of the apostle's practice: which he proposes,
surely, not that we should dislike it, and refuse to follow him ; but for
our imitation. Three things are here to be considered:
1. What is meant by prayer ?It must be understood concerning
public prayer, or prayer with others: for the apostle, in this chapter
where the text lies, is delivering a decency and order which was to be
observed in the public assemblies; he supposes several persons to be present, that might answer " Amen " to the supplications and thanksgivings
that were made. (Verse 16.)
This interpretation, as Beza observe*,
is most agreeable with the scope of the apostle and the drift of hie
discourse.*
2. What is meant by the spirit ?" I will pray in the spirit;" that
is, " by the gift of prayer which the Spirit bestows." This exposition
I find in Chrysostom: /, <, rep /} Extraordinary abilities of prophesying and praying were given after Christ's
ascension and the mission of the Holy Ghost; and the end of all was the
church's increase and edification. Here it is not amiss to add, that by
comparing other places with this, we must grant that "praying in the
spirit" comprehends a great deal more than the bare gift of utterance in
this duty, whether extraordinary in an unknown,' or more ordinary in a
known, language. To pray in the Holy Ghost, implies, and that chiefly,
the having our infirmities helped by the Spirit of God; our graces quickened, our affections and desires raised, unto that strength and fervency
unto which the Lord, for his Son our Advocate's sake, has promised
satisfaction.
3. What is meant by understanding ?This must not be referred to the
understanding of the apostle ; for it is difficult to suppose that he at any
time did not understand what himself did speak. But it relates to the
understanding of others ; as, verse 19 : "I had rather speak five words
with my understanding, that by my voice I might teach others also.**
Si de privutis prccitu ageret, videri potsei a nut proposito aoerrare.BEZA in locum
" If he were treating of private prayers, he would seem to wander from hie purpose."
EDIT.
f in 1 JEpist. ad Corinth.

300
SERMON XVII. PUBLIC PRAYER SHOULD BE
To teach with the understanding, in the apostle's sense, is to accommodate what we say to the understanding and capacity of those whom we
teach. In like manner, to pray with the understanding, is to pray so,
as that those whom we pray with may apprehend what we beg for at the
throne of grace, and for what we return thanks unto God; else how is
it possible they should be edified ?
Upon the words thus opened I build this THESIS, which I am to
maintain :
THESIS.
That public prayer it not to be made in an unknown tongue, but in
such a language as is understood by the common people.
In "public prayer" I include confessions of sin, petitions for grace
and mercy, intercessions for others, and giving of thanks, which are
uttered in the hearing of the congregation: and I affirm, that all such
public worship'and service is to be performed in such a tongue as the congregation is acquainted with. Hearken to the apostle: " Else when thou
shalt bless with the spirit, how shall he that occupieth the room of the
unlearned say Amen at thy giving of thanks, seeing he understandeth not
what thou sayest ? For thou verily givest thanks well, but the other is
not edified." (1 Cor. xiv. 16, 17.) Chrysostom upon these words speaks
thus: ISiomjv ' Asyer " By * the man unlearned' the apostle
means the layman. Even he must understand the words that are
spoken in prayer, that thereby he may be edified."
In the handling of this thesis,
I. / shall give you the judgment of the church of Rome in the
matter :
II. Produce arguments to prove that public prayer ought not to be
made in an unknown language.
III. I shall make it manifest that antiquity is utterly against the
Papists in this business.
IV. I shall answer the objections of the Romish doctors ; and show the
weakness of their arguments which they urge for their Latin, and by the
people not-understood, service.
V. / shall discover " the mystery of iniquity " in this Papal dbctrine,
which preaches up and encourages to an ignorant devotion.
VI. Conclude with a practical application.
I. In the first place I am to give you the judgment of the church of
Rome.And that they indeed hold that public prayer may be made in
a language that the people understand not, appears two ways:
1. By their general practice.Their Mass-book is in Latin; their
divine service and Offices, as they call them, are performed in the Latin
tongue. But this is certain,that the Latin tongue is not now the
mother-tongue of any nation under heaven. In former ages, indeed, it
was spoken in Italy. But that nation has been so often invaded and
over-run by foreign enemies, especially by the Goths and Vandals, that
there has been a great alteration in their language; the present Italian
being vastly different from that language which the Romans of old used.
But though Latin be not understood by the common people, yet in Italy
and Spain and Germany and France, and other places where the pope

IN A KNOWN TONGUE.

301

governs and is obeyed, the public service is Latin; and to teach that the
people should understand what they pray for, is declaimed against as a
piece of heresy.
2. It is not only the practice of that church to have Latin prayers;
nor the opinion only of some private doctors, nor the judgment of a
provincial or national synod, that thus it ought to be: but that very
council of Trent which they (though without reason) call "holy and
ecumenical" or "general" does determine that prayer need not be made
in a vulgar language.The words of the council are these : Etsi Missa
magnam contineat populi fidelis eruditionem, non tamen expedire visum et
patribus ut vulgari lingua passim cclebraretur: (Sessio xxii. cap. 22:)
" Though the Mass do contain a great deal of instruction for the faithful
people, yet it did not seem expedient to these fathers that it should be
every-where celebrated in a vulgar tongue."
Indeed, afterward they command that the pastors exponant aliguid,
" expound something;" but since " something " is only mentioned, and
not what, nor how much, and to be sure not all, we may well say, Hoc
aliguid nihil est: " This ' something' is aa good as nothing." Moreover the ninth canon runs thus : Si guts dixerit lingua tantum vulgari
Missam celebrari debere, anathema sit: " Whosoever shall say that the
Mass ought to be celebrated only in a vulgar language, let him be
accursed." You see how a Popish council determines that public prayer
need not be in a known tongue, and thunders out an anathema against
those who are otherwise-minded.
II. In the second place follow the arguments against the Papists, which
prove that public prayer ought not to be made in a language unknown
to the people.
ARGUMENT i. When prayer is made in an unknown tongue, the name
of God is taken in vain.Aquinas speaks of four ways of taking God's
name: 1. Ad dicti confirmationem, "when we call God to witness the
truth of what has been spoken." 2. Ad sanctificationem, " to the sanctifying and separating of a thing to an use that is holy." Thus the
water in baptism is separated to a sacramental use, by the name of the
Father, Son, and Holy Ghost. 3. Ad opens cotnplctionem, "unto the
performing of any work which we undertake." Thus David went forth
against Goliath in the name of the Lord of hosts, whose armies that
proud giant had defied. 4. Ad confessionem et invocationem, " when we
make confession of God's name before others, or call upon his name
ourselves."
Now, when thus in prayer we take the name of God into our months,
we must remember the third commandment, and how the great Lawgiver
has expressly signified that he will not hold the transgressors guiltless.
It is the first petition in the Lord's Prayer, " Hallowed be thy name:"
but how can those that understand not the words of prayer, hallow
God's name ? How can their hearts and their words go together ? And
if they do not, the worship is vain: " This people draweth nigh unto
me with their mouth, and honoureth me with their lips ; but their heart
is far from me," and " in vain do they worship me." (Matt. xv. 8, 9.)
The people in Latin prayers understand not when sin is confessed, nor
when pardon and grace are asked, nor when praise is offered: how,

302

SERMON XVII*

PUBLIC PRAYER SHOULD BK

then, can their hearts be suitably aflected ? It follows, therefore, that


the Lord's name is taken, and an ordinance used, in vain. Certainly the
end of oral prayer is not attained in the church of Rome. The reason
of using words in this duty is, that others may understand, and join
with us ; and also that our own thoughts and hearts by the words may
be kept more close to God and intent upon his service: but, in both
these regards, Latin prayers, to those that understand not Latin, are just
as good as none at all.
ARG. ii. Prayer in an unknown tongue is ignorant worship.The
Samaritans were blamed by Christ for worshipping they knew not what;
(John iv. 22;) and he speaks by way of reprehension to his disciples,
" Ye know not what ye ask:" (Mark x. 38 :) so that not only the object
of prayer must be known, but likewise the matter which we pray for.
But in both these regards the poor Papists are miserably ignorant.
Their idolatry plainly shows [that] they have not right conceptions of
the Godhead. How like are they to the Heathen Romans of old, who,
before their conversion to the Christian faith, " changed the glory of the
uncorruptible God into an image made like to corruptible maa ! " (Rom.
i. 23;) which is an evident argument, that they are " become vain in
their imaginations, and that their foolish hearts are darkened."
(Verse 21.) The Papists multiply altars, indeed; but upon all their
altars this inscription may be written, which was upon the altar at
Athens : (Acts xvii. 23 :) they are dedicated " to a God
[whom] they know not."
And as they know not the God [whom] they pray to, so neither do
they understand what they pray for. And what is ignorant worship, if
this be not,to make unknown prayers to an unknown God ? Surely
it is the will of God [that] we should understand what we pray: but the
Papists are willingly ignorant; and it abundantly suffices them, if so
much time is but wasted in their devotions, and so many words are but
pronounced, though they understand those .words no more than a parrot
does the meaning of those words of ours which it has learned to imitate.
ARG. in. How can such prayers as are made in an unknown tongue be
made in faith ? And yet faith is so necessary an ingredient in prayer, that
the apostle sticks not to say, " Let not that man" who asks not in faith,
" think that he shall receive any thing of the Lord." (James i. 7.)We
must believe that what we ask is according to the will of God. To this
end the word, which is the declaration of God's will, ought to abide in
us : " If ye abide in me, and my words abide in you, ye shall ask what
ye will, and it shall be done unto you." (John xv. 7.) There must also
in prayer be a reliance upon the promises of God; all which are " Yea
and Amen in Christ." But how can we either believe that we ask
according to the will of God, or rely upon those promises which God
hath made, if we know not what we pray ?
Faith in prayer, whfch is true, always pre-supposes knowledge.
" How shall they call on him," says the apostle, " in whom they have
not believed ? and how shall they believe in him of whom they have not
heard?" (Rom. x. 14.) He that understands not the tongue in which
the prayers are made, cannot certainly tell whether the Lord be praised or
blasphemed j whether grace be implored, or liberty begged to continue in

IN A KNOWN TONGUE.

303

wickedness : nay, he cannot tell whether God he prayed to at all. How,


then, shall a man in faith be able to join in such manner of supplications ? And as this unknown tongue is an impediment to faith, so,
when what is asked is not understood, how can the desires be lively ?
Ignoti nulla cupido.* The understanding must apprehend the evil,
before that evil can be heartily deprecated; and be convinced of the
good, before the will is brought to embrace it.
ARC. iv. The design of prayer is not to work any change in God,
with whom there is not the least " variableness, neither shadow of turning ; " but a change in us; that by prayer we may be the better disposed
for the reception of what we ask. But how can prayer which is not
understood be here available ?When this duty, is rightly performed* it
tends to the making of us more sensible of our guilt and vileness, our
needinese and insufficiency; and to the setting of a greater edge' upon
our affections toward those spiritual and eternal blessings which are promised in the new covenant: and by this means we are made more meet
for the accomplishment of those promises. But prayer in an unknown
tongue leaves men as it found them. And they must needs continue
under their deadness, their hearts being straitened and " alienated from
God through the blindness that is in them."
ARC. v. Though to speak in an unknown tongue was in the first age of
the Christian church a miraculous gift, and served much for the confirmation of the Christian faith ; yet unless there were an interpreter, the use of
an unknown tongue was not permitted in the public worship of God.
" If there be no interpreter, let him keep silence in the church; and let
him speak to himself, and to God." (I Cor. xiv. 28.) Surely, then, it
plainly follows, that prayer with the unlearned should not now be made
in Latin; since skill in that language is not now an extraordinary gift,
but gained by ordinary instruction and industry ; and the use of it in
prayer, with those that know not the meaning of it, tends not to confirm
Christianity, but to hinder true devotion.
ARG. YI. The use of an* unknown tongue in the Lord's service is
expressly denied to be unto edification.The apostle gives this general
rule: " Let all things be done unto edifying." (1 Cor. xiv. 26.) And
he before expressly says that the unlearned is not edified by worship in
a language which he does not understand, though the prayers or praises
be never so excellent. (Verse 17.) The Papists, indeed, that are devout
in their way, may possibly imagine they are edified by their Latin
prayers: but they would do well to consider that the apostle speaks
very plainly, that an unknown tongue is not to edification : and it concerns them likewise to suspect their own hearts which are so deceitful;
and to fear lest Satan, by delusory affections and a false peace, impose
upon them. But let us suppose that they are really affected at their
devotions; certainly no thanks at all to the prayer, the meaning of
which they are utterly ignorant of.
Well, then, since prayer is to be unto edification, it must be such as
may be understood by the people. The spiritual benefit and advantage
of their souls is to be regarded in all public administrations. The
apostles had indeed the gift of tongues in the day of Pentecost; but,
" There can be no desire for that which, ia unknown."EDIT.

304

SERMON XVII.

PUBLIC PRAYER SHOULD BE

which is very much to be marked, it was not that they might speak in
an unknown, but in a known, language to the people. Therefore you
read, that those Partbians, and Medes, and Elamites, and the rest of
them, did say, " We do hear, every one in the tongue wherein we were
born, the wonderful works of God." (Acts ii. 8, 11.)
I might farther add, that it is repugnant to the very nature of public
prayer, that it should be in an unknown tongue. For the people all the
while, if they are at any, are at their private, devotions, though in
the public assembly: while the priest in Latin is confessing sin, the
people's hearts may be giving thanks for mercy; while the priest is
asking for one kind of blessing, the people's affections may be carried
out after another. Thus there is not that agreeing together in what
they ask which Christ speaks tf, and which is necessary in public
prayer.
ARG. vn. The apostle, having delivered this doctrine, That prayer and
praise should be in a known tongue, adds, at the close of the chapter, not
only that he taught the same " in all the churches of the saints," (1 Cor.
xiv. 33,) but also, " If any man think himself to be a prophet, or spiritual, let him acknowledge that the things which*I write unto you are the
commandments of the Lord" (Verse 37.)
So much for the arguments against prayer in an unknown tongue.
III. In the third place I am to manifest that antiquity is utterly
against the church of Rome in this matter.The Papists talk much of the
fathers, indeed; but how disobedient they are to them, and how much
they dissent from them, may most easily be evinced.
And because the council of Trent hath anathematized all that are
against the Popish Latin prayers, I will suppose another council, and several of the most eminent and ancient fathers members of it: and that I may
deal the more fairly with our adversaries, I will suppose some of their
own most noted and famous doctors admitted into this council: and
that yet it may be the more regarded, I shall suppose the apostle Paul
himself to be the president of it.
The fathers whom I shall mention are Justin Martyr, Origen, Cyprian,
Ambrose, Augustine, Jerome, Basil, and Chrysostom.
The question to be debated is, " Whether prayer is to be made in a
known or in an unknown tongue." Let the fathers speak in order.
JUSTIN MARTYR, who is very ancient, and lived about the year 160,
tells us: TJJ ,-evy ,
* (ruveXcutri; , ,
,; . , 6
. } ravTsj,
(^ , ;.
vrpoto- % xar ;, ; , ^'
6 , . (. II. ad Antoninum Pium,
sub finem.) "On the da/ commonly called Sunday, assemblies are
made of citizens and countrymen, and the writings of the apostles and
prophets are read. The reader giving over, the minister makes an
exhortation to the people, persuading to the imitation and practice of

IN A KNOWN TONGUE.

those good things that are propounded. After this we rise all, and pour
out prayers : and bread and wine are brought forth. And the minister,
to the uttermost of his ability, does send forth prayers and praises unto
God; and the people give their consent, saying, * Amen.'" Behold the
scriptures read even to citizens, nay, to country-people, and prayers made
which they did understand, and say Amen to.
ORIGEN may speak next: Xpitmeevcoy
; *; , ** *
ev * ? ?, ! * 'Peojuaioi *Peo,,. ; >,
-vsi * ya<njf / Kugio;
; ew^ojttevcuv axousi. (Contra Celsum, lib. viii. p. (mibi)
402.) The Christiane in their prayers use not the very words " (he
means the words in the original) " of the scriptures : but they that are
Greeks do use the Greek tongue; and those that are Romans, the
Roman tongue. And so every one according to his dialect does pray
unto God, and praise him according to his ability: and He that is the
Lord of every language, does hear the prayers which are put up to Him
in every language."
CYPRIAN speaks thus: Aliter ware quhm docuit Chrietus, rum ignorantia tola e*t, eed et culpa ; quando ipse posuerit et dixerit, " Rejiciti*
mandatum Dei ut traditioncm veetram etatuatis." (De Or at. Domin.
p. (mihi) 309.) " To pray otherwise than Christ has taught, is not
only ignorance, but a great fault; for he has expressly said, ' Ye reject
the command of God, that ye may establish your own tradition.'"
Now where has Christ taught the use of an unknown tongue in prayer?
It is but Rome's invention and tradition, and that not of a very long
standing.
AMBROSE may be heard in the next place : Si utique ad adificandam
ecclesiam convenitis, ea debent did qua intelligant audientes: nam quid
prodest ut quu lingua loquatur quant solus ecit, ut qui audit nikil profidat ? (In 1 Cor. xiv.) " If ye come together to edify the church,
those things ought to be spoken that the hearers may understand: for
what does he profit the people who speaks in an unknown tongue to
them ? " And afterwards the same father adds : " There were some, of
the Hebrews especially, that used the Syriac and the Hebrew tongue in
their services; but these aimed at their own glory and commendation,
not at the people's benefit." Though the Hebrew tongue was that in
which God of old uttered the law upon Mount Sinai, that which Moses
and the prophets used ; though the Syriac was that in which our Lord himself spake, while he was upon earth ; yet Ambrose blames those that prayed
in these languages with those people who did not understand them.
After Ambrose, let us hear AUGUSTINE : Intelliaere debemue, ut
kumand rations, non quasi avium voce, cantemus. Merulee, psittaci, com,
pices, et hujusmodi volucres, seepl docentur ab hominibus eonare qua nesciunt: scienter verb cantare, non avi, ted hotnini divind voluntate concessum est. (Enarrat, in Psalmvm xviii.) " We ought to understand what
we pray for, that we may, not like birds, but like men, sing unto God.
For blackbirds and parrots and crows and pies, and such kind of fowls,
are taught to sound forth what they understand not: but to sing"

305

306

SERMON XVII.

PUBLIC PRAYER SHOULD BE

(which certainly in the Psalms of David includes prayer and praising) "with understanding, is granted, not to a bird, but to a man,
through the good pleasure of God." From this father's words you may
perceive, that the not-understood prayer of a Papist is likened unto the
prating of a pie or parrot.
JEROME, who was famous for his skill in languages, and was himself
a presbyter of the ancient church in Rome, yet speaks after this manner:
In ecclesiis urbis Roma quasi tonitru cceleste audimus populum reboantem,
Amen : (Pratfat. in Epist. ad Galatas :) " In the churches of the city
of Rome, the voice of the people was like heavenly thunder, when they
answered aloud, * Amen,'" at the end of the prayers which they put up
unto God. The people understood, and gave their consent unto, the
prayers which were used ia those days; but the present church of
Rome, heu! quantum mutatur ab Hid!"* "alas! how much is it
altered from what it once was !"
Again, the same JEROME speaks: Qubd autem Amen consensum significet audientis, et sit signaculum veritatis, ad Corinthios prima nos docet :
in qua Paulus ait, " Ccetertim si benedixeris spiritu, qui supplet locum
idiotts, quomodo dicet Amen super tud benedictione, quoniam quidem nescit
quid dicas ? " Ex quo ostendit non posse idioten respondere verum esse
quod dicitur, nisi inteUexerit quod docetur. (Sub finem Comment, in Epist.
ad Galatas.) " Amen signifies the consent of the hearer, and is a sealing of the truth. Paul says, 'If thou bless with the spirit, how shall he
that occupieth the room of the unlearned say Amen at thy giving of
thanks, seeing he understandeth not what thou sayest 1' Whereby he
declares, that the unlearned man cannot answer that that which is spoken
is true, since he does not understand it."
Great BASIL'S mind you may know concerning the proposed question.
Having complained before that the children of men do not in His temple
give glory unto God, he adds, , $s spsovarca
8<< ,' ;; rcu ., ;?
' (Homil. in Psalmum xxviii. :) " Let thy tongue sing, and let
thy mind search the meaning of what is spoken; that," according to the
apostle, " thou mayest sing with the spirit, and sing with the understanding also."
CHRYSOSTOM agrees with the fore-mentioned fathers fully: ISiomjv
Xeyei, << , , ,
,, etitsiv , ' (15 , in I Epist. ad
Corinth.:) " Take notice," says he, " how the apostle does always seek
the church's edification. By ' the unlearned man/ Paul means the layman ; and shows how this unlearned person does sustain a very great
loss, when prayers are made in such a language as [that] he, through
want of understanding, is not able to say Amen to them."
I shall add unto these passages of the fathers, a Constitution of the
emperor JUSTINIAN. Emperors of old were reverenced by the church,
though now the pope endeavours to lord it over them. The Constitution
is thus: Jubemus omnes episcopos, fyc.: (Novella, Constit. 123 :) " We
command that all bishops and presbyters do celebrate the holy oblation,
and prayers used in holy baptism, not speaking low, but with a clear
* VIRGILII JEneid. it. 274.

IN A KNOWN TONGUE.

307

voice which may be heard by the people, that thereby the minds of the
people may be stirred up with greater devotion in uttering the praises of
the Lord God." And for this is cited 1 Cor. xiv. 16 : "How shall the
unlearned say Amen, if he does not understand what is spoken ? " And
then it follows, " If the priests neglect these things, the judgment of
God and Christ will fall on them; neither will we," says the emperor,
" when we know it, rest and leave it unrevenged."
But now let us hear the Romish doctors themselves, speaking to the
question in hand.
Cardinal CAJETAN has these words : Ex hdc Pauli doctrind habetur,
quod meliue eat ad eedificationem ecclence, orationee publica, qua audiente
populo dicuntur, did lingua communi deride et populo, quam did Latine:
(Comment, in 1 Cor. xiv.) " From this doctrine of the apostle Paul it
follows, that it is better for the edification of the church, that the public
prayers which the people hear should be made in that language which
both the priests and people understand, than that they should be made
in Latin." Here I cannot choose but cry out, Magna eet veritas,
" Great is truth, and it will prevail!" Behold, a cardinal of the Romish
church speaks as plainly against the council of Trent as any whom they
nickname " heretics" can!
The next Romish author is NICOX.AUS DE LYRA ; who, glossing upon
the same chapter, speaks to the same purpose : Si populu intelligat orationem sive benedictionem eacerdotis, melius redudtur in Deum, et devotiite
reepondet, Amen: "If the people understand the prayer or thanksgiving which is performed by the priest, their minds will be brought the
better and nearer unto God, and with greater devoutness they will
answer, ' Amen.'"
The third Romish doctor shall be "the angelical" (as he is called)
and highly-magnified THOMAS AQUINAS. His words are these: Plut
lucratur gui orat et inteHigit; nam reficitur, et quantum ad intellection,
et quantum ad affectum: (Comment, in 1 Cor. xiv. :) " He gains most
who prays and understands the words which he speaks; for he is edified
both as to his understanding, and also as to his affections." Again: he
eaith, Melius et ut lingua qua benedidt etiam interpretetur ; omnis enim
termo bonus eat ad eedificationem, fidei: " It is best that the tongue which
blesses should interpret; for good words should be spoken to the edification of faith." Here we may with reason say, JBene quidem tcripsitti,
Thoma: " Thomas, thou hast written what is agreeable to truth."
Thus the fathers and the Popish doctors themselves have delivered
their opinions; and all are for praying in a known language.
Nay, I have read, and it is acknowledged by a Jesuit, (,
Instit. lib. viii. cap. 26, ex J^NEA SYLVIO,) that above six hundred years
ago, when the pope did deliberate and consult whether he should grant
unto the Bohemians the use of the vulgar tongue in their public devotions, there was heard a voice from heaven, saying, Omni lingua confiteatur d: " Let every tongue confess unto God."
But now at hut let us be determined by the apostle PAUL, the supposed president of the council: and his mind I shall give you in this
paraphrase upon his own words :
" I thank my God, I speak with tongues more than you all; but I

308

SERMON XVII.

PUBLIC PRAYER SHOULD BE

had rather speak five word to be understood by and to edify those that
hear me, than ten thousand words in an unknown tongue. If the
trumpet give an uncertain sound, who shall prepare himself to the
battle ? And if I pray, and those that are present understand not the
meaning of the voice, how shall they wrestle with God ? How shall they
defend themselves against the assaults of the evil one ? How shall they
join in begging for grace to overcome him ? I am an apostle, and not a
barbarian ; and I would not speak words into the air, but so as to benefit
them that hear me. I am unwilling [that] the public worship of God
should be exposed to the contempt and scorn of infidels, or that they
should censure it to be only the raving of madmen, because they know
not the meaning of the words that are used. Our God is not the God of
confusion, but requires a reasonable service; and these commands concerning prayer and praising so as to be understood, are his commands.
Every one who is indeed spiritual will be thus persuaded: they who are
otherwise minded are willingly ignorant."
You see, I have proved the Protestant doctrine out of the fathers ;
nay, it is granted by Popish authors of very great name; and how
plainly the apostle is on our side, do but read and judge.
Let the Papists now for shame cease their bragging of antiquity. It
was certainly the manner of the elder and purer times to pray in a
known language. Thus prayed the apostles; thus prayed our Lord
Jesus; thus praised the heavenly host at Christ's nativity, in such words
as the very shepherds understood: " Glory be to God in the highest, and
on earth peace, good-will toward men." jXuke ii. 14.) Thus the prophets prayed, and David, the sweet singer of Israel; all his Psalms were
written in Hebrew, the Jews' mother-tongue. Thus sang Deborah and
Barak; thus Moses and the Israelites, after their miraculous deliverance
out of Egypt, and Pharaoh's overthrow in the mighty waters. Nay, I
must add, there was a time when there was but one language in the whole
world,-before the building of Babel; and then there was no unknown
tongue to pray in. In the days of Enos, the son of Seth, the grandchild
of Adam, it is said, " men began to call upon the name of the Lord:"
(Gen. iv. 26 :) and this must of necessity have been done in a language
which none were ignorant of. Surely, then, the Protestant religion in
this regard must be acknowledged of sufficient antiquity, since it is as
old as the old world, since it was before the flood of Noah.
IV. In the fourth place I shall answer the Popish arguments to defend
their causes and shall not fear to produce the very strongest which I have
met withal.
OBJECTION I.

It is objected, that " the apostle does not speak in 1 Cor. xiv. concerning the ordinary divine service, but concerning spiritual songs which by
an extraordinary gift were uttered."
ANSWER.

The apostle does mention prayer as well as giving of thanks: and


there is as much reason that the ordinary service should be understood,
as the extraordinary; because that which is ordinarily used, should by all
means be to edification.

IN A KNOWN TONGUE.

309

OBJECTION II.

It IB objected, that " prayer in an unknown tongue is not condemned,


but prayer in a known tongue only preferred." *
ANSWER.

First. Suppose this: why does the church of Rome pray after the
worse, and not after the better, manner of the two ? Secondly. I say, it
is condemned by the apostle as not being for edification; for he that
could speak in a tongue, if he could not interpret, nor any interpreter
present, was commanded to keep silence in the assembly.
OBJECTION III.

It is objected, that " of old the instruction and edification of the people
were necessary ; and the use of prayer was, that they might be instructed
and edified: but now the end of prayer is not so much the people's
instruction and edification, as the yielding to God that worship which is
due to him." f
ANSWER.

First. The apostles were as careful that God might have his worship,
as the Papists; nay, a great deal more careful. Secondly. Disjoin not
God's worship and the people's edification: for he is best worshipped
" in spirit and in truth ; " and the more the mind understands and the
heart of the worshipper is affected, God is the more honoured and the
better pleased.
OBJECTION IV.

It is objected, that " prayer is not made to the people, but unto God;
and he understands all tongues alike : and it is sufficient that the Lord
understands what is prayed, though the people are ignorant." And this
Bellarmine does illustrate by a similitude. " If a courtier," says he,
" should petition for a countryman in Latin to a king the countryman
might be benefited by the Latin petition of the courtier, though he
should not understand a word of it." $
ANSWER.
1. It might have been said, that God understands all tongues alike in
the apostles' days as well as now; the Lord being then and now and
always equally omniscient.
2. The use of prayer is not to inform the God [whom] we pray to ; for
he knows what things we have need of before we ask: (Matt. vi. 8:) but to
make ourselves more sensible of our needs, and consequently more meet
to be supplied. But how can this be, if prayer be locked up in an
unknown dialect ?
3. As for Bellarmine's similitude, it will not hold. For the God of
heaven is not like the kings on earth, who will hear petitions made by
favourites for persons that make no address themselves : but He requires
that every particular person should ask if he will receive, and understand
what he prays for; and that he should have suitable affections to the
matter of his petitions, if he will be heard and answered. Add also,
* BELLARMINUB De Verbo Dei, lib. ii. capit. 16.

t Idem, ibid.

I Loco citato

310

SERMON XVII.

PUBLIC PRAYER SHOULD BE

that if a king should forbid petitions in a strange language, and should


command that petitioners should use a tongue [which] they understand,
that with the greater earnestness they may beg what they need; to such
an one a Latin petition would not be so acceptable : But God has forbid
the use of an unknown tongue: Therefore we may conclude that the
Popish Latin prayers, in an auditory which understand them not, are to
very little purpose. The people must seek and knock, as well as the
priest; else they shall not find, else it will not be opened unto them.
(Matt. vii. 7.)
V. In the fifth place 1 am to discover the tendency of, and " mystery
of iniquity" in, this Papal doctrine, which encourages to prayer in an
unknown tongue, and teaches people to be contented with an ignorant
devotion.
1. It gratifies exceedingly the lazy disposition of men.Who naturally
like a liberty to rest in opere operato, " in the work done;" and cannot
endure to be urged to the more difficult part of religion ; which lies in a
conflict with wandering thoughts in duty; in watching over and taking
pains with the heart, that it may be intent, considerate, and affectionate
in its applications unto God. I know, the Papists boast of their austerities in their devotions: but these are external things; and who has
required them at their hands ? And I may with good reason affirm that
one quarter of an hour spent in prayer, where the very heart is engaged,
and understands what it is doing, and seeks the Lord with its whole
desire, will be to better purpose than all the prayers by rote that are or
can be said by a blind Papist, though he should live to the age of
Methuselah.
2. This doctrine is a notable device to keep the people ignorant, and to
make them more dependent upon the priesthood; and hereby they hope
more easily to rule them.These cruel guides, as they take away the
Bible from the people, which is the great means of knowledge ; so they
will not suffer them to cry for knowledge, so as to know what they cry.
What a faithful servant is the pope unto the prince of darkness! and
what quiet'possession does "the strong man armed" keep, while the
gospel is hid, and men pray for they know not what, and consequently
obtain nothing!
3. Many prayers may well be made in Latin merely through shame.
When I read the scripture, I conclude the Papists are afraid of the light
which shines from thence, lest it overthrow their black kingdom;
and when I read the foolish, nay, blasphemous, prayers which are
made in the church of Rome, I conclude they are ashamed [that] the
meaning of them should be known. Thus they pray to the Virgin
Mary:
Sancta Maria,
Qua Mum orbem illuminas,
Qua tuot eervientet exatia*,
Illuminatri cordium,
Fons misericordiee,
Ab omni mala libera not, domina.

" St. Mary,


Who dost enlighten the whole world,
Who dost exalt thy servants,
Who dost illuminate hearts,
Who art the fountain of mercy,
From all evil, good lady, deliver us."

To St. Dorothy they pray thus:


Sancta Dorothea,
Cor mundum in me crta.

" 0 holy Dorothy,


A clean heart create in me."

IN A. KNOWN TONGUE.

311

St. Agnes is prayed unto to keep them in the faith; and St. George, to
save them from their sins, that they may rest in heaven with the blessed
for ever. These Latin prayers in plain English are most wicked blasphemies ; and both God's work and honour, which are peculiar to himself
and dear to him, are (to the provoking of him to jealousy) ascribed and
imparted to the creature.
VI. In the last place I come to the APPLICATION.
USE I.

Bleu the Lord that the day-spring from on high hath visited this land
of your nativity, and that Popish darkness is so much dispelled.How
thankful were the Israelites, think you, for that light which shined so
clear in Gosben, when Egypt was plagued with darkness that was so
hideous and palpable ? Neighbouring regions, most of them, are blinded
by Rome and hell; and see not the things which you see, hear not the
things which you hear. You are instructed to whom prayer is to be
directed,unto God; and in whose name,in the name of Christ, whose
mediation and intercession is always prevalent. Supplications are made
in a tongue which you understand; that you may be the more affected
with what you pray for, and consequently have gracious returns to your
prayers from the God of all grace. What cause is here of thanksgiving,
that public administrations are so much more agreeable unto Christ's
institution than the administrations of the church of Rome!
Prayers being poured forth with so much fervency, and in such words
as all, even the meanest, understand ; the scriptures being read in a language which you know, so as that the book of God is not a sealed book
to you; sermons being preached with so much plainness and power;
finally, sacraments being administered so, as that you may know how to
improve these seals of the new covenant to the strengthening of your
faith, the inflaming of your love, and the increase of all manner of
grace :AH this may well cause you to cry out, with David, " How amiable are thy tabernacles, 0 Lord of hosts!" (Psalm kxxiv. 1.) And,
" One thing have I desired of the Lord, that will I seek after; that I
may dwell in the house of the Lord all the days of my life, to behold
the beauty of the Lord, and to inquire in his temple." (Psalm xxvii. 4.)
USE II.

It hiffkly concerns you to fear, and to pray against, the return of


Popish blindness.While Satan and his angels are busy and industrious
to extinguish the light of the world; while Rome does join with hell to
this end,that this land may be again overspread with ignorance, idolatry, superstition, will-worship; it is your wisdom and duty, while they
are plotting, to be counter-working by your prayers. 0 cry unto the
Lord to secure his own honour and your privileges against these enemies,
who are so great invaders of both! Beg with the greatest earnestness
(and truly earnest begging was never yet denied) that the gospel may
continue, and a spiritual way of worship according to the direction of
the gospel; and that Rome's emissaries may never make merchandise of
your souls or the souls of your posterity.

312

SERMON XVII.

PRAYER SHOULD BE IK A KNOWN TONGUE.


USE

III.

Let the blind zeal of the Papists make you more frequent in your
accesses to the throne of grace.Though they worship ignorantly, yet
how much do they worship! as superstition is wont to urge men to
abundant labour. But you that see more reason to pray than they, and
have more encouragement from God than ever they understood, should
he shamed and quickened unto this duty. The Papists, indeed, if they
understood themselves, might well he disheartened, because their worship
is will-worship; not of God's appointment, hut .their own invention.
But you should abound in devotion ; for God will not be sought in vain
as long as you seek him in his own way, and " your labour shall not be
in vain in the Lord." (1 Cor. xv. 58.)
USB IV.

Take heed of distraction in prayer, and not minding what you ask, or
what you are doing* when at the mercy-seat.It is great hypocrisy, to be
present only in body at the sanctuary; the heart, in the mean while,
running away after pleasures, copiousness, vanity: and this exceedingly
provokes the Lord to jealousy; and "are you stronger than he?"
(1 Cor. x. 22.) Pray, what is the difference between a Papist that
understands not, and a carnal Protestant that minds not, a word of what
is spoken in prayer ? Or, if there be any difference, the Protestant is in
the worse case ; because, having the means of edification, he is the more
without apology that he is not edified.
USE v.
Content not yourselves with bare understanding the words of prayer ,
but know the Lord [whom] you pray to.Be acquainted with his power
and truth ; and how he keeps mercy for thousands ; and particularly for
you, if you are sensible of your sin and misery, and are willing that from
both he should deliver you. Understand also the worth of what you
ask; that, spiritual and eternal blessings being highly valued, your
desires after them may be vehement, and you may wrestle with the
greater strength and resolution till you have obtained them.
USE YI.
Let understanding and faith in this duty of prayer be joined together.
The Popish implicit faithto believe as the church believes ; that is,
to believe they know not whatis a wretched piece of carelessness and
presumption, and a mad venturing of the soul, which is so precious,
upon an empty sound and title. But do you search the scriptures;
inquire what God has spoken; and firmly believe his words, which are so
faithful and worthy of all acceptation. Let your faith in prayer be
strong : and be fully persuaded thathaving such promises as God has
made, and engaged himself to make good; and such an Advocate in heaven as Christ the righteouswhat you ask according to the will of God
shall in no wise be denied. In a word: know your duty, and do it; and
then conclude [that] as certainly as " God is," so certainly he will be " a
rewarder of them that diligently seek him." (Heb. xi. 6.)

SERMON XVIII.

OF INDULGENCES.

313

THOMAS MORTONUS, episcopua Dunelmetuie: Non eet igitur quod in


hdc causd, lector, hallucineris: neque enim tefogit no* primb antiquitatem
novitati, tecundb devotionem eanctam et divinam ceecee et fanaticte euperstitioni, tertib animce consolationem epiritualem rigida etupiditati, quarto
infantics prudentiam, quintb torpori conseneum, sextb ficti et ementiti
periculis commoda pent infinita, septimb eacrosanctam denique Spiritfa
Sancti sapientiam kumante etultitia etc temeritati, anteponere. (Apol.
Cathol. pars ii. lib. i. cap. 31, de vernac. Precibus, p. 108.)
" There is, therefore, reader, no room for a mistake in this cause: for
thou canst not but know that the Protestants prefer, 1. Antiquity, before
novelty; 2. Holy and divine devotion, before blind and" (properly so
called) " fanatic superstition; 3. The spiritual comfort of the soul, before
rigid stupidity; 4. Prudence, before childishness; 5. Consent, before
carelessness; 6. Almost infinite advantages, before feigned and imaginary
dangers; 7 The holy wisdom of the Spirit of God, before the folly and
rashness of men."

SERMON XVIII. (XIX.)


BY THE EEV. SAMUEL ANNESLEY, LL.D.
THB POPE AND HIS CLKROY, BY FALSE, PRESUMPTUOUS PARDONS AND INDULGENCES, HAVE HEINOUSLT INJURED CHRIST, THB CHURCH, AND SOULS Of
MEN.

OF

INDULGENCES.

For by one offering he hath perfected for ever them that are sanctified.
Hebrews x. 14.
THE apostle gives the reason why Christ hath now no more offering
to make, no more suffering to endure : ForThat is, Because. By one
offeringThat is, one in specie, [" in kind,"] in opposition to the four
kinds of legal oblations before mentioned; and one in numero, ["in
number,"] in opposition to the repeating of them every year. As if he
had said, " By Christ's once offering of himself." He hath perfected
That is, all things are consummate, there remains nothing to be done,
for the satisfying [of] Divine Justice and our reconciliation with God.
Christ hath once satisfied; and that for everThat is, to the end of the
world, and that which shall be of value to eternity. Plainly : " Christ
by his death hath completely done the work once for all." For them that
are sanctifiedThat is, either those that are separated from the world
in God's purpose and decree; plainly, the elect: or " them that are
sanctified," that is, those that are renewed by grace, and consecrated to
be vessels of honour unto God. In short: Christ hath not so purchased
remission of sins, as to leave some satisfaction to be made by themselves
or others. No; he hath perfectly satisfied for them, and perfectly

314

SERMON XVIII.

OF INDULGENCES.

expiated all their sins. Which if so, then from this, as well as from other
scriptures, fairly results this
PROPOSITION.

That Papal indulgences are the worst of cheat, and abominably injurious to Christ and Christians.
My work here is to rake in the very sink of Papal filthiness. There
is no head of divinity that is not mischievously hurt by this putrid
plaster. It was not without God's singular providence that the detecting
[of] the pageantry of that flesh-pleasing religion began here; for herein
their seeming tender mercies are real cruelties.
To evidence what I assert, I shall in my poor manner endeavour,
I. To show you what the indulgences are which we justly condemn;
II. The unsound hypotheses upon which they stand ;
III. Demolish the main thesis; and,
IV. Raise some profitable instructions above exception.
I. Let us begin with the name and definition of "indulgences"
Which (to pass-by more than thirty different opinions among themselves *) I shall give you in Bellarmine's own words. After he hath,
like a wary champion, attempted to reconcile or excuse his own dissenting party, in the close of his eighth chapter, he gives us this entire definition ; namely, " Indulgence is a judicial absolution from the guilt of
punishment, owing to God, in the penitentiary court; given over and
above the sacrament, by the application of the satisfactions which are
contained in the treasure of the church." f He had before told us,J
that the church and the Schools call indulgences "the remissions of
punishment," which often remain to be endured after the remission of
faults, and reconciliation obtained in the sacrament of penance; which
pardons the popes use to grant, at certain times, and not without some
just and reasonable cause, out of their fatherly gentleness and condescension toward their children, pitying their infirmity. This is his, and I
will at present wave any interfering, description. Let us then examine
the hypotheses of this profitable structure.
II. The unsound hypotheses, or " suppositions," upon which they build
this profitable structure, are such as these.I will name four of them :
1. That when the fault is pardoned, the punishment is not pardoned;
but there remains an obligation to punishment, (which is changed from
eternal to temporal,) for which God must be satisfied, either by patiently
bearing his strokes; or by undergoing the penance enjoined by the priest;
or by laborious works freely undertaken, such as prayers, fasting, and
alms ; or by indulgences.
Now the quagmire-foundation of this distinction may thus appear,
both by testimony, by reason, and (which is more than both these) by
scripture. I need but touch upon each, it being done more largely by a
better hand: and therefore I will produce but one testimony ; and that
is of the archbishop of Spalato: " In pardon, to distinguish between
fault and punishment, so as to separate them, is a most vain thing, and
not to be admitted, especially -in respect of God."
* VOETII Selectee Dispuiationes, pars ii. sect. 2, p. 287.
t BELLARMINI Disput.
torn. iii. de Mitlgentiis, lib i. cap. viii. p. 24, Lngd. 1599.
t Idem, cap. i. p. 9.
MARCUS ANTOKIDS DE DOMINIS De Rep. Eccles. Hb. v. cap. tiii. n. 1.

SRMON XVIII.

OF INDULGENCES.

315

For reasons : " It is against the nature of the thing, that there should
be punishment where there is no fault: take away the cause, and the
effect must cease. What Bellarmine saith,that the house will ' stand
when the carpenter that built it is dead,'doth not infringe what we
affirm; for we speak here of a meritorious and moral, not of an efficient
and physical, cause. Whereas it is further said, ' A king may pardon a
malefactor, and yet enjoin him to make satisfaction;' I answer, The. king
and the party offended are different persons; the king may not give away
another's right: we must not confound the court of heaven and the
court of earth. I might add, It is against the ordinary manner of speech,
to say [that] a judge pardoneth a malefactor whom he punisheth. It is
against the justice of God to punish one sin twice. It is against the
mercy of God, to be reconciled to a sinner, and to torment him. But
beyond all this, it is against the practice of Christ: what temporal
punishment did Christ lay upon Mary Magdalene, (Luke vii. 48,) upon
the paralytic, (Matt. ix. 2,) the great debtor ? (Matt, xviii. 24.) " *
2. A second false hypothesis is this :One righteous man may satisfy
for another; and there are some that need no satisfaction for themselves,
and therefore theirs may go for others' : for example: if Peter fast for
Paul, then Paul need not fast; but God pardons him the punishment
which he should have satisfied-for by fasting, &c.f The groundlessness
of this hypothesis may be thus evidenced :
Jesus Christ hath perfectly satisfied for our sins ; and therefore men
are not bound to satisfy in part for themselves. Christ is " the propitiation," (1 John ii. 2,) our " redemption." (1 Cor. i. 30.) " God was
in Christ, reconciling the world unto himself, not imputing their trespasses unto them/' (2 Cor. v. 19.) I need name no other text than that
[which] I am discoursing of: "By one offering he hath perfected for
ever them that are sanctified." (Heb. x. 14.) To say, " Christ satisfied,
that our satisfaction might be accepted; and ours depends upon his ; "
this is to illude scripture; as if it had been said, " Christ once satisfied,
that we might always satisfy; Christ perfectly satisfied for us, that he
might imperfectly satisfy in us; Christ hath satisfied for eternal punishments, but doth satisfy for temporal when believers themselves satisfy."
0 excellent way of answering! Again : if men must in part satisfy
for their sins, then they are not freely pardoned. But how easy is it to
multiply express scriptures! Take notice but of one epistle: " Justified
freely by his grace." (Bom. iii. 24.) "To him that worketh is the
reward not reckoned of grace, but of debt." (Bom. iv. 4.) " If by grace,
then it is no more of works," &c. (Bom. xi. 6.) Now if none can satisfy
for themselves, then they cannot satisfy for others : " If thou be wise
thou shalt be wise for thyself: but if thou scornest, thou alone shalt
bear it." (Prov. ix. 12.) But, should we suppose what can no way be
granted, how can they speak of the communication of men's good works,
while they explode the imputation of Christ's righteousness, and scornfully call it "a putatitious justification?" But more of this in the
next.
3. A third absurd hypothesis is this :that the superfluous satisfac FRANCISCUS TURRETINUS De Satisfac. Chtisti Perfec. n. 24, p. 330, et eeqq.
t VoETIUS, ibid. p. 289.
J ANTONIUS SADEEL De ver. Peccat. Remit*, p. (mihi) 97, &c.

316

SERMON XVIII.

OF INDULGENCES.

tions of Christ and eminent saints are laid up in a treasury, to be laid out
for those that want.
The absurdity of this is manifest more ways than I have time to mention. Beside the absurdity of parcelling out the death of Christ, to
apply one part of it to one use, and another part to another use; *
whereas all and every part of it is offered and appUed to every believer :
it is farther absurd to divide that which is sufficient from that which is
superfluous, when what is infinite is indivisible; and to say that one drop
of the blood of Christ is sufficient for the saving of a thousand worlds,
and to reckon all the rest superfluous, and not so much as one person
saved by it that would not have been saved without it, what can be more
absurd and blasphemous ? I would further inquire, whether under the Old
Testament believers were bound to satisfy God for temporal punishments.
If they were, let them prove it: if they were not, then God dealt more
mercifully with them under the Old Testament than with believers under
the New, and the satisfaction of Christ not exhibited is more efficacious
than since his exhibition. Once more: if the satisfaction of Christ be
more than enough, what need the addition of human satisfactions ? They
say, " Lest they should be in vain." So, then, it is no matter though
Christ's satisfaction be in vain : saints must not lose their glory; it is no
matter with them though Christ lose his. In their account, Christ and
saints must share the work of redemption between them. Saints must
be our priests, our sureties; we must believe in them, and place our hope
in their satisfactions. But before we do so, it is advisable to solve this
doubt:whether the treasury of saints' superfluous satisfactions be
infinite or finite. If infinite, then they are sufficient to redeem the
world; which, I think, none hath impudence to affirm: if finite, what
security may we have, ere we part with our money, that the treasury is
not exhausted, upon the large grants already made ? But they will tell
them, " The bank is inexhaustible." In the next place, therefore, let us
consult the treasurer.
4. The fourth tottering hypothesis is this:that the pope hath the
chief power of dispensing this treasury to those members that need it.
Though I might turn off this with that trite maxim, " That which hath
no being, hath no accidents;" if there be no such treasury, there need
be no controversy about the dispensing of it: and though I might
bespeak them to agree among themselves, whether hath greater power,
the pope or a council, before they quarrel with us about what themselves
are not agreed [upon] : and though I may well suppose, that the pope's
supremacy is already confuted in this Exercise: but, to let pass all this,
what a fair dividend do they make of the satisfaction of Christ, while
they allow every priest to dispose of it for the pardon of faults and of
eternal punishments, but reserve the disposal of that part of it to the
pope whereby to pardon temporal punishments !f How egregiously also
do they trifle, while they distinguish between satisfaction and the payment of satisfaction! " Satisfaction," they say, " was made by Christ
and saints; but the payment of it is by the pope: that was done long
since; this is still in doing :" as if the satisfaction of Christ were like a
sum of money laid up in a chest, to be laid out upon occasion ; whereas
Theses Salmitrientes, para ii. p. 72, et seqq.

t Idem, i&id. p. 81, &c.

SERMON XVIII.

OF INDULGENCES.

317

we know no other gospel-treasury bat what is dispensed by the Spirit of


God, by the word and sacraments. It is "the gospel" that "is the
power of God unto salvation to every one that believeth ;" and " therein
is the righteousness of God revealed." (Rom. i. 16, 17.) But I shall
speak more to this in my next attempt,
III. To overturn their main thesis.Which is this:
THE PAPISTS' THESIS.
That the pope, through the fulness of apostolical power, may grant a
most fall pardon by indulgences.
This is expressed most fully by Clement VI., who speaketh thus:
" Of that infinite treasure that is obtained for the church militant, God
would not have it to be laid up in a napkin or hid in a field; but hath
committed it to Peter, that bears the keys of heaven, and to his successor-vicars on earth, to be wholesomely dispensed upon fit and reasonable causes, sometimes for the total, sometimes for the partial, remission
of. temporal punishments, both generally and specially due for sins; to be
mercifully applied to the truly penitent and confessed."*
In the anatomy of this thesis, I shall endeavour to discover these
things; namely, 1. The falseness of it; 2. The novelty of it; 3. The
contradictions in it; 4. The cheats of it; 5. Its injuriousness to Christ;
6. Its mischief to Christians.
1. To convince you of the falseness of this position, I shall first give
you plain scripture-proof that there is no pardon of sin but by the
mercy of God, through the blood of Christ, received by faith. " In
whom we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace." (Eph. i. 7.) " Being justified by
faith, we have peace with God through our Lord Jesus Christ." (Bom.
v. 1.) " Who shall lay any thing to the charge of God's elect ? It is
God that justifieth. Who is he that condemneth? It is Christ that
died," &c. (Rom. viii. 33, 34.) Matty more texts might be alleged;
but I had rather say only what is enough, than [say] all.
But our adversaries pretend also to scripture-warrant: though Durand
confesseth, that concerning indulgences there can but little be said upon
certainty, because the scripture doth not speak expressly of them; for
that which is said to Peter, " I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind," &c., (Matt. xvi. 19,)
is to be understood of the power given unto him in the court of penance,
and it is not clear that it ought to be understood of the granting indulgences.) But Bellarmine saith, "Although indulgences be not warranted by particular scripture, yet they are in general by the power of
the keys, and they may be warranted by divine authority, known by
tradition of the apostles." J (By the way, let me observe, I do not
remember that ever I read any thing in their authors about the pope's
power in any kind: but this text is pressed into the service of their
design, though ordinarily to as little purpose as any text in the Bible.)
But scriptures they bring ; let us examine them a little.
Decret. GBATIANI, torn. ii. Extrav. Com. Kb. v. cap. 2, p. 352.
t
lib. iv. diet. zz. quest. 3, p. 791.
De Indvlgentiit, lib. ii. cap. 10, p. 46.

318

SERMON XVIII.

OF INDULGENCES.

They argue from, those words of the apostle, " Ye ought rather to forgive him, and comfort him,'* &c.; (2 Cor. ii. 7, &c.;) in short: " The
apostle gave indulgence; so may the pope." There is enough in the
text to answer their allegation. For example: (1.) Paul never limited
a time for his repentance,that it must be so many days or years.
(2.) Paul took no price to pay his debt out of the Corinthians' works
of super-erogation. (3.) The penitent gave no money for his indulgence.
And, (4.) (Which is more than all the rest,) He saith, " To whom ye forgive any thing, I forgive also." (Verse 10.) This is no-way to be
endured,that the pope hath no more power to forgive any thing than
other priests: * I doubt not but, rather than yield that, they will let go
that text.
Another text [which] they urge is, " Who now rejoice in my sufferings
for you, and fill up that which is behind of the afflictions of Christ in
my flesh for bis body's sake, which is the church." (Col. i. 24.) Upon
which they say, that Paul satisfied for the sins of other believers; and
by Ibis means did contribute to the enriching [of] the church's treasury
of satisfactions, which the pope disposeth of by indulgences. But this
is presupposing their opinion, not proving of it. They grant our exposition of the text to be right:(1.) That Paul's afflictions are "the
afflictions of Christ;" that is, he suffered them for Christ, for the name
of the Lord. (2.) They made up the last part of the apostle's task,
being the remainder of the afflictions [which] he had to sustain.
(3.) They contain an illustrious evidence of his gratitude toward the
Lord; that, as Christ had suffered for his salvation, he suffered in his
order for the glory of his gracious Master.f So that here is not a word
of satisfactions or treasury or indulgences.
Another text [that] they urge is, " That your abundance may be a
supply for their want, that their abundance also may be a supply for
your want: " (2 Cor. viii. 14 :) as if he had said [that] the church of
Jerusalem was poor, and abounded in merit; the church of Corinth was
rich, and wanted merit. Take but the plain meaning of the text, and
that will rescue it from such an abuse :The Corinthians received the
gospel from some of the Jewish church; and therefore they ought to
relieve their necessities.
Beside their wresting of scripture, they argue from that article of the
Creed, "The communion of saints:" "Therefore those that neither do
nor suffer what they ought for themselves, are to be supplied out of what
others have done and suffered more than they need." Is not this a consequence of the largest size? May they not by such arguing prove
every thing out of any thing ? Briefly: the church is called a " communion of saints" because, (1.) They are all members of one mystical
body. (2.) All the benefits of Christ are communicated to every
believer: they are all called, justified, sanctified, saved. (3.) They are
to do all offices of charity one for another, while in this world. But
what is all this to works of super-erogation ? Let this suffice for this
first particular; and the rather, because the proof of the rest will also
prove this. Therefore,
2. Indulgences are a novelty*The ancient church neither knew nor
CHEMNITII Exam. Cone. Tnd. p. 714, &c.
t DAILLB in he. pp. 120, 121.

SERMON XVIII.

OF INDULGENCES.

319

practised any such thing. That they may not say [that] we slander
them, hear their own authors. Cajetan, who was employed both as
legate and champion against Lather, begins thus: " If certainty could be
had concerning the beginning of indulgences, it would help us to search
out the truth: but because no written authority, either of the holy scripture or of the ancient Greek or Latin doctors, hath brought this to our
knowledge ; but this only, from three hundred years ;it is written concerning the ancient fathers, that blessed Gregory instituted the stationary
indulgences," &c.* Which should we grant, (though let them tell us
where to find it in his writings,) it would not prove them very ancient.
And Boffensis himself, as that Italian quotes him,f (for I have him not
by me,) acknowledgeth that till people were frighted with (the bugbear
of) purgatory, nobody minded indulgences; and that he likewise
acknowledgeth to be but of late years. To convince those of novelty
who slander us with it, I will give you a brief historical account of them,
how they crept in, and to what a monstrous height they rose, till they
were so top-heavy that their fall broke off several branches of that tree
which overspread the western churches. (Dan. iv. 11, &c.)
The discipline of the ancient church was such, that they did neither
lightly nor suddenly re-admit unto communion those that denied the
faith or sacrificed to idols in time of persecution, or those that at any
time fell into heresy or any other scandalous wickedness, till the church
was satisfied in the truth of their repentance. To evidence which, they
required such public, visible testimonies, such as, they judged, might
most probably speak the grief of their heart for sin, the seriousness of
their desire of reconciliation, and their full purpose of amendment. The
manner of their repentance was thus, as Nicephorus relates it: " After it
was looked upon as burdensome for the offender to confess his fault
publicly as upon a theatre, they chose a minister that was holy, prudent,
and secret, to whom those that had offended might open their case, and
receive directions what to do, that their sin might be pardoned. The
Novatians took no care of this matter : for they refused to communicate
with those that denied the faith in the persecution of Decius; and it is
said [that] this rite was instituted for their sake, that they might be
restored upon their repentance. There was a certain place appointed for
the penitents, where they stood with a dejected countenance, greatly
bewailing their sin, till what they might not partake of was ended; and
then they threw themselves at his feet that administered. Then he that
was appointed to direct them, ran to them, and, mourning with them,
lay down upon the ground; and the whole multitude of the church
stood about them, with many tears lamenting over them. Then the
minister rose up, and bade the penitents to rise, and, praying for them
as the matter required, dismissed them. Then every one betook himself
to what was enjoined him,to macerate themselves by fastings and
watchings and frequent prayers and abstinence from delights; which
when they had performed, they were received into communion. Thisthey did, to keep the ordinances pure, and the church from reproach.
But I think," saith he, "that the churqh is fallen from that ancient,
* CAJETANI Opusc. torn. i. tract. XT. cap. i. p. 46.
Rerun Inveviori&ut, Kb. viii. cap. 11, p. (mibi) 613.

t POLYDOBUS VIRGILIUS Le

320

SERMON XVIII.

OF INDULGENCES.

venerable grimly, and hath by little and little departed from that
accurate discipline." *
The church prescribed rules for repentance according to the variety
of offences; some for the space of several days, others for several years,
and others during life ; allowing the bishop to abate or add to the time
enjoined, as he saw occasion.f It was judged convenient in all cases to
try their repentance; and if the penitents did, by their fear and patience
and tears and good works, demonstrate the unfeignedness of their conversion, they were to'be more gently dealt with.J But they, as wise
physicians, still imposed fit remedies ; namely, humbling exercises to the
vain-glorious, silence to the babblers, watching to the sluggards, hard
labour to the slothful, fasting to the gluttonous, &c. And in those
things that were imposed, we are not so much to consider the length of
the time, as the depth of the grief; such as may satisfy the church
(pray, mark that: it is the church) in the truth of their repentance;
not God'a justice, so that they might challenge a pardon. || We are
firmly to believe that the purging away of sin is done by the blood of
Christ, through the greatness of God's mercy and the multitude of his
compassions.^ But they were only enormous sinners upon whom the
ancient church imposed severities, to evidence the truth of their
repentance. Let Augustine speak for all, who mentions a threefold
repentance:**
" The first before baptism; which is conversion; when a man repents
of his former course of life, and gives up himself to live in newness of
life: and upon these they imposed no ecclesiastical censures." (Cap. 1.)
" The second was a daily repentance; and for sins of daily incursion we
are taught to pray, ' Forgive us our trespasses,' &c.: of these the
church took no notice." (Cap. 2.) " But there is a more grievous and
mournful repentance ; in the managing of which, offenders are properly
called ' penitents:' this is a grievous thing, but that the Almighty
Physician can cure such. But, 0 my beloved," saith he, " let no man
propose this kind of repentance unto himself: if he have fallen, let him
not despair; but let no man venture upon sin in hopes of repentance."
(Cap. 3.)
So that you may see, that whoever will be at the pains to compare the
satisfactions of the Papists with the satisfactions of the ancients, they
will find them far different. In short: " They never used them as
necessary for the pardon of sin ; neither did they hold that these satisfactions must be made in this life or endured in purgatory: which two
things if yon take away, you overthrow the tables of indulgence-sellers.
But they enjoined them, (1.) That the name of God might not be blasphemed among the Heathen ; as if the church were a receptacle of
Belialists, where they might sin with impunity. (2.) That they might
not partake of other men's sins. (3.) That others might not be in* NICBPHORI Hi*t. Ecclet. Bb. xii. cap. 28, p. 279, et seqq.
t Decret. GRATMM,
torn. ii. Canonet Paenit. p. 2053, et aeqq.; Concilium Ancyranum, can. 47, 2022, fee.
in Condi. BINIO ed.t. torn. i. p. 273, et eeqq.
I Concilium Nicanum, can. 12, 13,
ibid. p. 343.
BASIL! PS, torn. ii. Regulae fusius dispuf. respone. ad interrog. 50,
p. 601.
|| AUGUSTINI Enchiridion, cap. 65, torn, (mihi) iii. p. 230.
1) BASILIUS,
ibid. Regnlas JBrevioree, respona. ad interrog. 10, p. 627.
** AUGUSTINUS De Utilt.
Peenitent. torn. ix. p. 1284, et seqq.

SERMON XVIII.

J
\
s

OF INDULGENCES.

321

fected; for sin is a catching disease. (4.) That offenders might be more
feelingly convinced of the greatness of their sin. (5.) That they might
do what was possible to pull-up sin by the roots," &c.* Whereas the
Papists now [act] as the degenerate church of Israel formerly: " They
eat up the sin of my people, and they set their heart on their iniquity."
(Hosea iv. 8.) The patrons of indulgences look at their gain. The
ancients, when they absolved their penitents, exhorted them to sin no
more, but to bring forth fruits worthy of amendment of life; they put
them upon the exercise of the contrary virtues : but there is nothing of
this in Papal indulgences. In a word: the ancients carried on a design
of heavenly interest in their severities; and the Papists, of earthly in their
indulgences.
But the severities of the ancients were by degrees mollified. Our
learned countryman gives us the canons of a council, in the year 786;
where, in the last canon, it is decreed " that if any one died without
penance and confession, he should not be at all prayed for."f (Where
then were indulgences, as since granted ?) But he gives us the canon of
another council, in the year 967. Where the council closeth the penitential canons with four concerning the penance of noblemen, (they say
expressly in the last canon, that poor men are not to have any such
privilege,) there they give this direction for him that is enjoined seven
years' fasting: *' Let him," say they, " for three days have twelve companions to fast with him; that is, to eat nothing but bread and water
and herbs; and. let him somewhere else get seven times one hundred
and twenty men, to fast every one for him for those three days: and so
he will fast so many fasting-days as there are in the whole seven years."}:
But if yet this be too much, they may have relief by the provision before
made for those that are sick, is it not enough to make a great man
sick, to put him upon three days' fasting ? Which if it do, " for one
penny he may buy off a day's fasting ; and for thirty shillings, a year's
fasting." Is not this fair? But yet this comes not near the later
markets. But I must not multiply particulars: when they had churches
to build, hospitals to endow, bridges to repair, or the like; then indulgences were granted, to fetch-in money. And even then, while these
good works were proposed, Gregory IX. decrees " that the alms-gatherers
appointed be modest and discreet persons; that they lodge not in taverns
or unfitting places; that they be not profuse in their expenses," &c,
" Because," saith he, (pray mark his words,) " by the indiscreet and
superfluous indulgences which some are not afraid to grant, the keys of
the church are contemned, and penitential satisfaction is enervated ; " ||
and therefore he set limits to the granting of them.
But notwithstanding* all the little checks [which] they met with, they
were more freely granted in the year of jubilee. In the year 1300,
Boniface VIII. instituted a jubilee every hundredth year; wherein he
granted not only a full, but "a most full, pardon of all sins, to all
those that in such a time shall visit the churches of the prince of the
apostles at Rome."^[ To me the beginning of the Boll seems consider* CHEKNITII E*am. Cone. Trid. p. 725, et seqq.
t SIR HENRY SPELMAN'S Concil.
Bint, in Cone. CakkvA. can. 20, p. 300.
t Idem, Canonet dati sub Edgaro rege,
P. 474,
fto.
f Ibid. can. 18, p. 473.
|| Decrei. GRATIAKI, torn. iii. Decret.
OREO. lib. . tit. xxxviii. cap. 14, p. 1874.
f Bullarium Magnum, torn. i. p. 204.

322

SERMON XVIII.

OF INDULGENCES.

able, that grounds it upon a report that great indulgences were granted
(though nobody knows when nor where) to the visitors of those
churches. Well, but though there never was any such thing before,
yet, now [that] this easy way of pardon is broached, it is pity the time
should be so seldom. Clement VI., therefore, in the year 1350, upon
the prayers of the people of Rome, reduced the jubilee to every fiftieth
year; and for so doing, he doth not go upon report, but founds it upon
the law of Moses.* Urban VI. reduced it to thirty-three years :f
and Paul II. gives the reason of it; namely, he providently considered [that] men do not live so long as formerly, and desired that very
many more might receive benefit by them, &c. Which when he hath
done, as also [shown] how that reduction was confirmed by Martin V. and
Nicholas V., he then expresseth his greater kindness in reducing the
jubilee to every twenty-fifth year4 And Alexander VI., in the year
1500, enlarged the jubilee to those that could not, or neglected to, come
to Borne.
And thus I have (though with omitting more than I have expressed)
brought them down to Leo X., who exercised such an excessive power in
this matter, that " there is not," saith Ranchin, " a good Catholic but is
sorry for it." || Take the matter of fact from that excellent historian
Thnanus; who wrote only the " History of his own Time," and therefore might well be more exact. " In the year 1515, Leo X., a man giving
himself to all licentiousness, by the instigation of cardinal Lorenzo
Puccio, a turbulent man, to whom he ascribed too much,that he might
from all parts scrape up money for his vast expenses, he sent his Bulls
of indulgences through all the kingdoms of the (Papal) Christian world ;
wherein he promised the expiation of all sins, and eternal life: and there
was a price set, what every one should pay, according to the grievousness of his sin. To which end he appointed collectors and treasuries
throughout the provincesj adding to them preachers, to recommend to
the people the greatness of the benefit. These, by sermons artificially
composed, and by pamphlets openly published, immoderately extolled the
efficacy of these indulgences. These Bulls were executed with too much
licentiousness in many places, but especially in Germany; where those
that farmed them from the pope did lavish out their power of drawing
souls out of purgatory, shamelessly spending it every day in whorehouses and taverns, at dice and most filthy uaes."^[
I shall forbear to insist upon the abominable expressions of those that
preached up these indulgences ; such as this, namely, that " there is no
sin so great, but that if a man should (which is impossible), deflower the
mother of God, he might by indulgences be pardoned both fault and
punishment." Chemnitius mentions several stories, to whom I refer
you ;** and [I] shall somewhat more largely acquaint you with the very
words of some of the " Hundred Grievances" of the princes of the
Roman empire, assembled at Nuremberg, in the years 1522 and 1523.
The third, fourth, fifth, and sixth Grievances are under the title of
" The Burdens of Papal Indulgences."
CIACOKII Vitae Pontif. p. 903.
t Idem, p. 998.
t Bullar. Mag. torn. i.
pp. 401, 402.
CIACONII Vita Pontif. p. 1343.
|| " Review of the Council of
Trent," lib. v. cap. 1, p. 249.
T THUANI Hist. lib. i. p. 13.
* CHEMNITII
Exam. Cone. Trid. pp. 744, 745.

SERMON XVIII.

OF INDULGENCES.

323

Their third Grievance is about " the increase of the intolerable burden
of indulgences; when, under the show of piety, for the building of
churches, or an expedition against the Turks, the popes suck the marrow
of their estates; and, which heightens the imposture, by their hireling
criers and preachers, Christian piety-is banished; while, to advance their
market, they cry up their wares, for the granting of wonderful, unheardof, peremptory pardons, not only of sins already committed, but of sins
that shall be committed, by those that are alive, and also the sins of the
dead. So that, by the sale of these wares, together with being spoiled
of our money, Christian piety is extinguished; while any one may promise himself impunity, upon paying the rate that is set upon the sin
[which] he hath a mind to commit. Hence whoredoms, incests, adulteries, perjuries, murders, thefts, &c., and all manner of wickedness, have
at once their offspring. What wickedness will mortal men be afraid to
commit, when they may promise themselves licence and impunity of
sinning while they live, and for a little more money indulgences may be
purchased for them after they are dead ? especially the Germans, who are
of a credulous temper, and easy to be persuaded by pretences of piety
and a show of religion."
A fourth Grievance was this,that " the indulgences were sold for
defence against the barbarians; but the money was hud out to maintain
the luxury of kindred, and to advance their families."
The fifth was this,that " the pope, and the rest of the bishops and
pillars of the Roman church, have always some cases reserved, for which
you must make a new bargain and pay more money, or no dispensation."
The sixth was this,that '* if any one have wherewithal to pay, he
may not only be indulged the present transgression of these constitutions, (about reserved cases,) but they may be permitted to transgress
them for the future ; whence those that are dispensed with, take occasion
to commit perjuries, murders, adulteries, and such-like wickedness;
which all springs from the cursed covetousness of some ecclesiastics."
I might add more out of their seventh Grievance, about the stationary
preachers of indulgences; of whom the princes complain that " they
devour the very blood and marrow of the poor, and themselves live in
more than Sybaritical luxury and delights."* But I will transcribe no
more of this : I would not, indeed, have transcribed so much but that
the book whence I have it is but in few hands. And that what I have
said may not be tedious, I will refresh you with a story. A nobleman
told Tecelius, [Tetzel,] the chief publican of indulgences, that he had a
mind to commit a very heinous sin; and he desired present pardon of
that future sin. Tecelius, for a great sum of money, gives him the
indulgence : the nobleman pays down the money, and receives his Bull.
Afterwards the nobleman took occasion in a certain wood to rob Tecelius,
and break open his chests of indulgences: and when Tecelius threatened
him with all manner of curses, the nobleman showed him his Bull of
indulgences that he paid so dear for, and, laughing at him, told him
[that] this was the sin that he had a mind to commit when he was so
fully absolved.f
* Feuciculus Jterum e*pete*darum, fol. 177, 178.

t CHKMKITICS, Md. p. 74S.

324

SEEMON XVIII.

OP INDULGENCES.

It would drive out this discourse into too great a length, to (but par
ticularly) mention the several conferences, disputations, writings, Diets,
that passed for above twenty years, ere the council was assembled at
Trent; and to mention what was done there at several times for above
twenty years more, ere they so much as attempted to debate the business
of indulgences ; and when it was attempted, how they durst not meddle
with that fistula,* but shuffled up a decree about them, the last day of
their session ; in which decree they acknowledge " such abuses in them,
that give the heretics," as they call us, "occasion to blaspheme
them;" and they acknowledge " such wicked gains in the sale of them,
that are very much a cause of abusing Christian people;" and they
acknowledge also " other abuses, through superstition, ignorance, irreverence, and otherwise, which they refer to be reformed by the pope,
who," they say, "hath alone power to dispense them."f And, to
give us a demonstration what we may expect for the reforming of the
abuses of them, themselves break the law the same day they made it:
Cardinal Morone, as chief president, granted to every one that was present in the session, or had assisted in the council, a plenary indulgence ;$
when they had but then decreed, that the sole dispensing of them belongs
to the pope. But I will say no more to the history of indulgences.
3. The next thing I am to show you is, the contradictions of them.
And herein I shall take Bellarmine for their oracle, and give you a
gleaning of contradictions in five things [which] he saith about indulgences; namely, "To an authentical indulgence, there must be, (1.)
Authority in the giving, (2.) Piety in the cause, (3.) A state of grace in
the receiver. (4.) The thing pardoned is, not the fault, but the punishment. (5.) The punishment pardoned is neither natural, nor those that
are inflicted in any outward court that is contentious, whether ecclesiastical or secular." Now do but observe some few (of many) gross contradictions about all these; for instance :
(1.) As to the authority of granting indulgences.He saith that
Christ, in giving the keys to Peter and the rest of the apostles, gave to
them the power of order, and to Peter the power of jurisdiction ; so that
the pope holds from Peter a peculiar power of jurisdiction: every ordinary priest may pardon sin, deliver the soul from hell; but he cannot
discharge them from temporal satisfactions. How many contradictions
there are in this, I cannot say; but pray take notice of these:
(i.) The keys were given equally to all the apostles; therefore not so
[particularly] to Peter. I question not but this hath been evidenced
to you in a former Exercise.
(ii.) What a contradiction is it to say [that] the pope cannot pardon
the penance enjoined by a priest, and yet can pardon what is required by
God! that is, he cannot take off the sentence of an inferior court, but he
can take off the sentence of a superior! As if a man should say among
us, " A justice of the peace cannot discharge a man from the stocks, that is
set there by a constable; but he can give a man a pardon for his life, that
is condemned by the judge." Whereas this is obvious to all,that no
" History of the Council of Trent," lib. viii. p. 801.
p. 433.
t " History of the Council," p. 813.
. i- cp. 11, etcap. 7.

f Condi. BINIO edit. torn. ix.


BELLARMINUS De Indulg.

XVIII.

OF INDULGENCES.

325

inferior judge can take off the sentence of a superior. What will not
these men dare do, that dare cry up the pope to he superior to God
himself?
(2.) As to piety in the cause.The pretended causes are such as
these; namely, the building of churches, the endowing of hospitals, the
making of bridges, the warring against infidels or heretics, or some other
acts of charity.
(i.) This contradicts the scripture-conditions for pardon of sins: but
what care they for scripture ?
(ii.) Where is piety in the cause, when the pope upon the day of his
coronation, sitting upon a throne set upon the top of the stairs of St.
Peter's church, throws indulgences among the people, as one would throw
a^handful of farthings among a company of beggars, to scramble for them,
"catch as catch can? " * But do they say that piety is in the cause?
The real cause is, to get money. I know, Bellarmine is very angry with
us for charging this upon them; but let them answer their own authors
in this matter. Mattheeus Parisiensis tells us, that when several were
drawn in, under Innocent IV., unto the holy war, the pope compelled
them to redeem their vows. Leo X. gave out indulgences for the repairing
of St. Peter's church; whereas Julius, his predecessor, left an infinite treasure to that end; and the money gathered by indulgences was laid out
about the palace of the Medici in Florence, much of it distributed among
the cardinals and his minions.f And the indulgences of Saxony he gave
unto his sister Magdalene, wife unto Franceschetto Gibo, bastard son of
Innocent VIII.; by reason of which marriage this Leo was created cardinal at the age of fourteen years.}: But what need I mention particulars? See but the Taxa Cancellarue Apoetolica, and there you have
the several sums set upon the several sins. I will name some few ;
namely, " For the carnal knowledge of his mother, sister, or other kinswoman by blood or marriage, or his godmother; five grossus," (grossus
is near about a groat of our money; but I will reckon it high enough,)
five sixpences. " For the deflowering of a virgin ; (six gros.;) six sixpences. For perjury; (six gr.;) six sixpences. For a woman that drinks
any potion, or doth any other act, to destroy her live child within her;
(five gr.;) five sixpences. For him that kills his father, mother, brother,
sister, wife ; (d.' one. Carl, five;) one crown and five groats." And in
the table for dispensing about marriages, when the rates are stated for
the first and second degree, there is added, " Note diligently, that favours
and dispensations of this kind are not to be granted to the poor;" and
the reason is given: " Because they are not/* (that is, not capable of
paying for them,) "therefore they cannot be comforted." Yoetius tells
us that the Papists [whom] he conversed with, deny that ever there was
any such thing or any such book, and say [that] we slander them: R
whereas Espencseus tells us that it was openly sold; and he tells us so
with this remark: " It is a wonder that at this time, in this schism, such
an infamous index of such filthy and to-be-abhorred wickedness is not
suppressed." (It was printed at Paris, in the year 1520.) "There is
D0 MOULIN'B Novelty of Popery," p. 466.
f "Review of the Conned! of.
TrenV pp. 91, 92.
J Hirtory of Hie Council of Treaty p.
ft.
Ta*a Cancel

t. M. 36-38, 41.

|| VOETII Select* Dttptit. pu u. p. 296.

326

SERMON XVIII.

OF INDULGENCES.

neither in Germany, Switzerland, nor in any other place where there is a


defection from the Roman see, a book more to their reproach; and yet,"
saith he, "it is not suppressed by the favourers of the church of Rome.
It teacheth and encourageth to such wickedness as we may be afraid to
hear named; and a price is set to all buyers." * Is not this enough to
show the piety of them ?
(3.) The third requisite is, The receiver of indulgence must be in the
state of grace.It is ordinarily said [that] they must be confessed and
contrite; though others deny the necessity of it. Every way here is a
swarm of contradictions. I will name one or two.
(i.) They deny that any one can know whether he be in a state of
grace or not. Fray unriddle me this : the decree about indulgences saith
that indulgences are very profitable to Christian people, and damns those
that say otherwise; and the same council damns those that shall so far
own their Christianity, as to affirm their faith to be certainly saving, f
But I will quit this, and request you to consider the next.
(ii.) Whether is there any infallible evidence of a person's not being
in a state of grace 1 If there be, what is it ? Will the living and dying
in all manner of mortal sins,such as blasphemy, witchcraft, murder,
incest, adultery, perjury; reckon up all the wickedness that you can in
the world,will these speak a man to be graceless ? Indulgences provide
for a full pardon of all these sins. The stationary indulgences of the
city of Rome, that is,' the indulgences annexed to every church, granted
to those that visit them, amount to a million of years. (To gratify Bellarmine for telling me why they grant so many, I will not make any
observations upon Gregory's dedication of the church of Lateran,J when
he gave as many days of indulgence as there fall drops of rain when it
rains without ceasing for the space of three days and three nights; and
when Gregory feared lest the treasury of grace would be emptied by that
profuseness, Christ appeared unto him, and told him [that] He was willing he should grant more indulgences; for the people had need of them:
but I will take Bellarmine's word that he hath not read this in any
author [whom] he likes ; and for the reason before-said I will let it go.)
I might reckon up an innumerable company more in several places. But
now why so many years ? A man can do penance in this world no longer
than he lives; and their purgatory, they say, lasts no longer than the day
of judgment: what use is there, then, of so many millions of years of
indulgence ? Bellarmine (I thank him) tells me: " We cannot deny but
that some are bound by the penitential canons to some thousands of
years' penance : for if to every deadly sin there be due by the canons so
many years' penance; as, to some, three ; to some, seven, &c.; then he
that hath accustomed himself to perjury and blasphemy almost every
moment, and most frequently commits murders, thefts, sacrileges, adulteries,without doubt the popes had respect to such as these, when they
gave indulgences for ten or twenty thousand years." So, then, if they
commit all the sins before-mentioned so often, that the penance due for
them would amount to millions of years; yet they need fear nothing;
* ESPENC^EUS in Titum i. digr. ii. p. 479.
f Concilia generalia et provintialia
BINIO edila, torn. ix. p. 362, Cone. Trid. sees. vi. can. 16, 16, 23, &c.
t CHEMNITH
Exam. p. 739.
BELLARMINUS De Indulgentiis, lib. i. cap. ix. p. 26.

SERMON XVIII.

'

OF INDULGENCES.

327

they are provided of indulgences; they shall go to heaven, as sure as


the pope has the key of it. Well, let us lay these things a little together.
He tells us, " Those that receive benefit by indulgences, must be in the
state of grace;" and he also tells us that "without doubt the pope had
respect'* (great kindness, certainly!) "for those that accustom themselves to perjury and blasphemy almost every moment, and most frequently commit murders, thefts, sacrileges, adulteries," &c. Now, then,
either indulgences profit those that are not in a state of grace, or these
Belialists pass for saints with their infallible Judge ; either of which is
an abominable contradiction.
(4.) As to what is pardoned by indulgence*.He saith, "The fault is
never pardoned, but the temporary punishment." Here I have two questions to ask, and one story to tell; and all from themselves.
QUESTION i. What meatf those clauses usual in indulgences, of pardon
of fault and punishment ?
QUESTION n. What say they to venial BIDS ? They are faults; and
there, they grant, both fault and punishment are pardoned.
But, to let these pass: I will give a story that smells rank, out of " St.
Francis's Conformities," a folio stuffed with as prodigious lies as ever
paper was stained with. Among other whiskers, take this about indulgences : " While blessed Francis stood in his cell at St. Mary's de Portiunculd, and most fervently prayed to God for sinners, there appeared an
angel of the Lord unto him, who bade him go to the church ; for there
Christ and blessed Mary, with a great multitude of angels, expected him.
He presently went; who, when he saw Christ, with his mother standing
at his right hand, and a great multitude of angels, he fell upon his face
for fear and reverence. And then our Lord Jesus Christ said to him, as
he lay prostrate before him and his mother, ' Francis, thou and thy companions are much solicitous for the salvation of souls. Ask what thou
wilt about the salvation of nations and the comfort of souls and the
honour and reverence of God; because thou art given for a light to the
nations and a reparation of the church.' And he lay a while, as rapt
up in the sight of God: but at length, when he came to himself, he
begged indulgence, for all and every one-that came to that place, that
entered into that church, of all their sins, universally and generally of all
their sins, of which they had made confession to the priest, and received
his command. And he besought His blessed mother, the advocate of
mankind, to intercede for the grant of this. The most blessed and most
humble queen of heaven, being moved with the prayers of blessed
Francis, presently began to supplicate her Son; telling him, it became
him to have regard unto the prayers of blessed Francis his servant. His
Divine Majesty presently said, ' It is a very great thing [that] thou hast
asked; but, brother Francis, thou art worthy of greater things, and thou
shalt have greater things. But I will that thou go to my vicar, to whom
I have given power of binding and loosing in heaven and in earth; and,
from me, ask of him this indulgence/ Whereupon he took his companion brother Masseus, and went to pope Honorius; and told him that he
had repaired a church to the honour of the blessed Virgin, and he desired
that he would grant indulgence there without offerings: who answered,
* That cannot conveniently be done; for he that receives indulgence, must

328

SERMON XVIII.

OF INDULGENCES.

pat-to hie helping hand. But tell me/ saith he, 'how many years' indulgence wouldest thou have ?' He answered, ' I will that whosoever comes
to this church, confessed and contrite and absolved by the priest, as he
ought, that he be absolved from fault and punishment from the day of
his baptism, unto the day and hour of his entering into the church aforesaid ; and ask it in the behalf of Christ, who sent me to tb.ee/ The
pope said three times publicly, * It pleaseth me that thou have it.' So
blessed Francis bowed his head, and went out: which when the pope
saw, he called, ' 0 simpleton, whither goest thou ? What dost thou carry
away of this indulgence ?' Francis answered, ' Your word is enough; I
will have no other instrument. Le't blessed Mary be the paper; Christ,
the notary; and angels, the witnesses,'" &c.* Miracles are related by
the dozen to confirm this indulgence; I will mention but one : " Upon
the day of indulgence, (the first of August,} brother Corradus saw the
blessed Virgin with her child in her arms; and the sweet babef did without intermission, with his own hands, bless all the people that were, out
of devotion, present, and imparted to them his grace." Well, you see
here both fault and punishment pardoned by indulgences; and yet indulgences can only pardon the punishment: reconcile these.
(5.) A fifth (and the last) thing [that] I shall name, of what is fruitful of contradictions, is, the kind of punishments that are pardoned by
indulgences.Bellarmine saith, " They are neither natural, nor those that
are inflicted by any contentious court, whether civil or ecclesiastical."
If this be so, then there is nothing forgiven ; for what sufferings more
are there to be pardoned, but those that are natural or" imposed ?$ If
any more were due for sins, without doubt God would inflict them upon
the damned: But God inflicts no other upon them: Therefore, &c. But
Bellarmine tells us, they are those punishments that are inflicted in the
penitentiary court, which we voluntarily fulfil, to which we are no way
compelled but by the fear of God and the stingings of our conscience.
Pray, who gives the priest power to inflict any punishment upon those
whose sins are pardoned ? But if we are bound in conscience and in the
fear of God to perform them, how dare the pope release them? But
pray, let us again consider, what are the punishments usually inflicted.
They are prayers and alms and fasting. Must not that be a famous
church, think you, where fasting and prayer are punishments, and, as it
were, laid in the balance with the pains of purgatory; which pains are
as grievous as the torments of hell, bating the duration ? Let them never
boast more of their devotion or charity: they are with them penalties,
with us privileges. We are so far from giving any thing to be excused
these duties, that we would not be hired out of the performance of them.
Should any of our ministers but preach such dispensations, we should
account them the devil's apostles, "deceitful workers." (2 Cor. xi. 13.)
What ? teach men how to sell themselves to work wickedness, and then
how to purchase heaven with their wages of unrighteousness! " 0 my
soul, enter not into their secret." But, in short, we understand neither
* Liber Confer. Vita B. et seraph. Pat. Francitci ad Vitam I. C. D. N., pp. 198, 199,
impress. Bonon. 1590.
t Is he a child still ?
Theses Salmttriensif, pars ii.
n. 11, &c. p. 77.

SKKMON XVIII.

OF INDULOKNCK8.

329

the grammar nor the divinity of pardoning, of repentance, who think


there is nothing but sin or punishment that needs a pardon.*
And thus I have showed you some of their contradictions. The next
thing [which] I promised to speak-to was their cheats : and I may well
he briefer here; for what is all that hath been spoken of, but a grand
cheat ?
4. The cheats of indulgences will be notorious.Bring them but forth
into the light, and every one may discern them. I need produce but a
pattern; for they are all of a piece.
How shall a man be sure [that] he is not cheated of his money, when
he cannot know what he buys ? And how can a man know what he
buys, when they are not agreed among themselves what they sell ? For
instance : they are not yet agreed, whether an indulgence be a judiciary
absolution, or a payment of the debt by way of compensation of punishment out of the treasury, or both.f (I may add, " or neither," ere I
have done with this particular.) Could they get over this, here is another difficulty in the way; namely, What bond is loosed by indulgence ?
that is, What sins, what punishments, are we any way freed from?
Though Bellarmine (as you have heard) say, " Without doubt the popes
had respect to the worst of men ;" yet he himself elsewhere saith, " That
we are neither absolved nor solved from the guilt of any fault, whether
mortal or venial, by indulgences." % Among several reasons given, I
will name but one: " As a dead member receives not influence from the
other members of the body that are living, so he that is in mortal sin is
as a dead member, and receives not indulgence from the merits of living
members." I know, Bellarmine saith, "The saints cannot merit for
others; but they may satisfy for others; there being in the actions of
the righteous a double value; namely, of merit and satisfaction."
(Though the distinction is every way a nullity, there being neither merit
nor satisfaction : but let that pass for the present.) " Without controversy," saith he, " one man's merit cannot be applied to another." ||
Yet, by his favour, Hadrian, though he speaks less than Bellarmine in
other things, he speaks more in this; for he saith, " He that is in mortal
sin himself, may merit for another," &c.^[ He calls paying for the
indulgence, " meriting of it:" and, I think, well he may; for his money
is well worth it. I might add, they are not yet agreed what is meant by
" a year's pardon ;" whether three hundred and sixty days of penance,
or only all the fasting-days in the year.** If the former, what is meant
by that usual clause in indulgences, " For so many years, and so many
quarantines," or forty days of penance beside those that are contained in
the general account of the year ? They are not yet agreed about the
value and efficacy of indulgences; whether they are worth what they
pretend, or not. Some do not stick to say, [that] their holy father may
do by his children as a mother by hers; that promiseth her child an
apple, if he will do such a thing; but when he hath done it, she doth
not give it. Neither are they yet agreed, whether they may not be
CHAMIEEI Panttratia, torn. til. lib. zxiv. cap. XT. sect. 15.
t BELLAKMINUS De
Inthtlg. lib. i. cap. v. p. 19.
J Idem, cap. vii. p. 21.
RAVNKBH Pantheologia,
torn. i.p. 1146.
|| BBLLARMINUS De Inthtlg. lib. 1. cap. 2.
If HADRIANI VI.
Quart, de Sacram. in quartern JAbrvm Sentent. fol. 163.
Idem, Ibl. 162.

330

SERMON XVIII.

OF INDULGENCES.

effectual, though the condition of them be not performed. But why do


I inquire into those things that will not bear a scrutiny ? I hare said
enough to evidence that neither seller nor buyer understand the ware of
their market; and these two things more may be enough to prove them
a cheat:
(1.) When Bellarmine saith [that] they are all agreed that an indulgence is not valid, unless the cause be just; and he names several things
[which] must concur to make it just; but concludes, " It belongs not to
the pope's subjects to judge whether the cause be just or unjust; they
ought simply to account it just;" and instanceth, how the pope may
grant the greatest indulgences upon the lightest cause: for example:
when a plenary indulgence is granted to all those that stand before the
doors of St. Peter's church, while the pope upon Easter-day solemnly
blesseth the people: * we count this condition ridiculous. " no,"
saith he elsewhere; " they thereby show their obedience to the pope."
Is that it? Mark this, I pray you: by this doctrine, a.man may live in
disobedience and rebellion against God all his days, and at last so far
obey the pope as to go [to] see a fine show, without parting with any
one sin; and he shall be saved. Who but those that are given up to
"strong delusion, to believe a lie," can believe this? (2 These, ii.
11, 12.)
(2.) Neither those that grant, aor those that receive, nor those that
plead for, indulgences, dare themselves trust to them. Witness the
solemn services performed for them after their death ; yea, for the pope
himself. Now those that plead for the validity of plenary indulgences,
when they are asked, " What need then of funeral obsequies ? " they
answer, "Some sins may be forgotten," &c. What? and yet the
deceased hath had their "full," their "plenary," and their "most full"
indulgences ! What these mean, take from one of their infallible oracles,
Hadrian VI., in his book that was printed at Borne in the very time of
his papacy : and so this is as it were out of the chair. He tells us, that
a full indulgence respects penance enjoined for mortal sins; a plenary
indulgence respects penance enjoined for mortal and venial sins; and a
most full indulgence respects the penance that might have been enjoined
for mortal and venial sins.f Tolet, almost a hundred years after, gives
us a little more light into that gradation of indulgences; and tells us
that a full indulgence respects the remission of the punishment enjoined;
a fuller indulgence respects that punishment that might have been
enjoined according to the canons; the fullest respects that punishment
which may be required by the divine judgment.! Now, then, if indulgences pardon all manner of sins, mortal and venial, all manner of repentance that God or man can require, and all manner of punishment that
God or man can inflict; and yet those that receive these indulgences,
when they are dead, need the same means for pardon that those do that
never had any indulgences ; doth not this evidence that the chief patrons
of indulgences do in their own consciences believe them to be a cheat ?
I shall next show you how they are injurious to Christ.
5. Indulgjences are injurious to Christ.And, which is to me consider* BELLARMINCS DC Indulg. lib. i. cap. 12, pp. 28, 29.
t HADRIANUS, ibid.
fol. 163.
TOLETI Instruc. Sacerd. lib. vi. cap. 24, p. 676.

SERMON XVIII.

OF INDULGENCES.

331

able, they are most injurious to Christ where they seem most to honour
him: what they speak of Christ with the greatest reverence, is, at the
bottom, full of falsehood, injustice, and blasphemy. For instance : they
say, " One drop of the blood of Christ was enough to redeem the world."
" Doth not this assertion put an inestimable value upon the blood of
Christ ? " Examine it a little ; and you will find that, Judas-like, they
betray him with a kiss. For,
(1.) This takes away the necessity of Christ's death, which the scripture doth so often inculcate.* What need the Son of God undergo such
a painful, ignominious, and cursed a death, if one drop of his blood was
sufficient ? How can we believe that the Father, who delighteth not in
the death of a sinner, would delight in the cruel and cursed death of his
most innocent, only-begotten Son, if it were not necessary for our
redemption ? Can we think that God, who will not punish his damned
enemies beyond what they deserve, would exact a punishment of his Son
so much more than there was need ? Is the death of Christ superfluous ?
I dare not say of the Captain of our Salvation, as David said of the captain of the host of Israel: " Died Abner as a fool dieth ? " (2 Sam. iii.
33.) No ; death was the debt; and such a death must be the payment
as may pay the debt; and that by the sinner, or (through grace) by his
Surety.
(2.) If one drop of the blood of Christ be sufficient, and all the rest to
be laid up in a treasury, and the satisfactions of saints likewise added ;
then there needs more to redeem us from temporal punishments than
from eternal wrath, and Christ is not a complete Saviour: than which
nothing is more absurd in itself, or more reproachful to Christ. To
prove this, it is easy to multiply scriptures; but, to produce their own
authors, at present I will name but one,f who expressly tells us that " it
is only Christ, with the Father and the Holy Ghost, that can with
plenary authority grant all manner of indulgence from fault and punishment : and it is Christ alone that can grant so many thousand thousand
years of pardon as we find in some popes' grants; for no temporal
punishment can endure the thousandth part of that time."
6. Indulgence are abominably injurious to souls.They came in upon
the declining ef piety, and they are the product of the later and worse
times. The plain truth is, indulgences do in the nature of the thing
promote wickedness; for it is only wicked men that need indulgences.
Those .that they account saints, do so much more than they need, that
their superfluous good works constitute a treasury for others. Surely,
then, we may reckon, that their middling sort, though they have no
satisfactions to spare, yet they have so many [that] they need not be
beholden to others: so that it is only the worst of men that need indulgence. And what can " more oblige them to redouble their crimes and
misdemeanours, to abandon themselves to all manner of vice and lewdness, than to be sure that all the sins [which] they can commit shall be
forgiven them ? yea, to have them pardoned beforehand, in having indulgences for sins already committed and to be committed, with this express
Thetet Sahmmeme, pare ii. p. 71, &c.
t GERSONI Oputc. torn. i. de
Indulff.nti. consid. 6, fol. 191.
t FORBBSII Instructionet Hitiorico-Tkeologicat,
lib. xii. cap. viii. p. 655.

332

SKRMON XVIII.

OF INDULGENCES.

clause, " Be they never so heinous ? " * Marcus Antonius de Dominie


may well say that "indulgences are one of the great secrets of the
Papacy; they are famous gold-mines, out of which a great power of gold
hath been digged for the apostolical see : hut they have utterly banished
true repentance from the Popish churches." f Navarrus goeth further;
(if I may credit Peter Du Moulin's quotation of him ; J I having not the
book by me;) for although he was the pope's penitentiary, yet, when he
writ for indulgences, he could not abstain from saying, "The grtuxt of
them is odious; because the collectors seek not the good of souls, but
the profit of money," &c. In short: what wicked man is there that
gives any credit to their doctrine of indulgences, but will gratify his
lusts; that he may have the pleasures of both worlds ? For, according
to that doctrine, " There are none but fools and friendless can miss .of
heaven."
But enough, enough, and more than enough, of this mischievous
doctrine.
IV, Let us therefore, in the last place, try whether it is possible to
make any good use of so bad a doctrine.
USES.

USE i. Let them henceforth be ashamed of their absurd reproaches


of the Reformed churches, as if they were not pure enough or strict enough
for them.What doctrines have we, that the devil himself can charge us
with, like theirs of indulgences? Those days are passed with them,
wherein it was harder for a rich man to enter into the kingdom of heaven, than for a camel to go through the eye of a needle; (Matt. xix.
24 ;) for now those need never doubt of salvation. It is for such dull
souls as we are, to harp upon such harsh strings as these : " They that
trust in their wealth, and boast themselves in the multitude of their
riches; none of them can by any means redeem his brother, nor give to
God a ransom for him : for the redemption of their soul is precious, and
it ceaseth for ever," &c.: (Psalm xlix. 68:) and that other word of
Christ: " What is a man profited, if he shall gain the whole world, and
lose his own soul ? or what shall a man give in exchange for his soul ? "
(Matt. xvi. 26.) We dare not answer these scriptures with that interpretation of Prov. xiii. 8, [with] which he doth that glosseth upon
Gerson in the fore-cited place: "The ransom of a man's life are his
riches ; " as if a man need do no more but purchase an indulgence, and
all is well. We like the apostle's counsel better: " Let every man prove
his own work, and then shall he have rejoicing in himself alone, and not
in another;" and that for the very reason which the apostle gives:
" For every man shall bear his own burden." (Gal. vi. 4, 5.) We are
neither to be proud of being better than others, nor trust to share
benefits with those that are better than us. The wise virgins had no oil
to spare, when the foolish had their oil to seek. (Matt. xxv. 8, 9.) We
bless God that we have a Christ to trust to; and not any that may,
like Hermannus, be many years worshipped for a saint, and then his
bones dug up and burnt for a heretic, by that very Boniface who
" Review of the Council of Trent," lib. v. cap. 1, p. 260.
t De Rep. Eeck*.
lib. v. cap. viii. n. 13, p. 240.
Novelty of Popery," lib. vii. cap. 2, p, 467.

sxfcitOtt xviii. or INDULGENCES.


333
appointed the first jubilee, and that with a singular respect to the Tinting [of] the sepulchres of the saints.* Commend which you will,
whether his worshipping, or his burning, of the bones of any [whom]
ihey call "saints;" we think, he might well have acknowledged, with
Eugenius, that "what key he had of opening and shutting, through his
folly he did not prudently make use of it." f Our common people can
read in their Bibles that they are " fools" who " make a mock at sin,"
(ProY. xiv. 9,) playing with it both in the commission and expiation.
But we dare not do so ; we dare not play the mountebanks in religion,
to make some whiffling about the conscience, and then stupify it with a
cheat. We ingenuously confess, we have not better esteem of indulgences than had the citizens of Prague; who put the indulgent merchant into the same cart with some common whores, about whose breasts
they hung the Papal indulgences; and so drew him and the whores, with
the indulgences hanging about their necks, exposing them to scorn,
through every street of the city; and then took the Bulls of indulgences,
and publicly and solemnly burnt them.}: Such honour may they meet
with wherever they come!
USE ii. I will no longer forbear acquainting you with that, by way of
use, which you might well expect in the opening of the doctrine; namely,
to state how far God may be said to punish sin after he hath pardoned it.
We deny not but those whose sins are pardoned meet with many bitter
calamities in this world; but the question between the Papists and us is,
whether they are punishments of sin properly so called. We grant
[that] they are materially punishments, but not formally: that is, the
same things, when suffered by wicked men, are punishments ; but to them
they are only fatherly chastisements, not judicial punishments; wholesome medicines, not penal executions. For example: a malefactor hath
his hand cut off for striking in a court of judicature ; that is properly a
punishment: an innocent person hath his hand cut off, because it is
gangrened; that is not a punishment, but a kindness. Plainly: a
punishment is properly to satisfy revenging justice; a judge (as such)
hath no respect to the offender's repentance : but God always chastiseth
" for our profit, that we might be partakers of his holiness." (Heb. xii.
10.) We deny not but God chastiseth for sin : but the question between
the Papists and us is not about the impulsive cause, but the final; that
is, whether God, in punishing his children, do it to satisfy his justice
with another satisfaction beside that [which] he hath received by the
death of his Son.|| The shortest and the plainest answer to this question will be, to clear up those scriptures which they press into their
service.
They urge David's case: " Because by this deed thou hast given great
occasion to the enemies of the Lord to blaspheme, the child also that is
born unto thee shall surely die." (2 Sam. xii. 14.) We grant that,
because of David's sin, his child died; but we deny [that] it was properly a punishment. Nathan makes a plain difference between the
PLATINA De Vita Bo*ifacii Fill. p. 247.
t B. Bp. torn. xv. p. 614, Eugtniu* Pontiff Hildeyardi.
J CHEMNITH E*am. p. 741.
DALLAOS De Pcen.et
SaHtfac. lib. i. cap. 2, pp. 4,5, et seqq. sparaim.
|| RIVKTI Cathol. Orthod. torn. ii.
tract, ill. quest. 13, p. 63.

334

SERMON XVIII.

OF INDULGENCES.

punishment due to David for the sin which is pardoned," The Lord
hath put away thy sin; thou shalt not die," (verse 13,)and the discipline whereby he would take off the scandal of wicked men. God, as it
were, put off the person of a Judge, and assumed the person of a Father.
Whereas they say, "David prayed against it, and therefore it was a
punishment;" the answer is easy. The sick man begs of his physician,
that he may have no more nauseous physic, no more corroding plasters,
&c.: are bis medicines therefore punishments ? God would cure David,
and prevent others from taking encouragement to sin by his example: to
this end God makes use of dreadful physic ; yet it is but physic. The
like may be said to Miriam's case, who was struck with leprosy: God
would have her to be ashamed and repent of her molesting his servants
in the discharge of their duty. (Num. xii. 13.)
But there are other instances of pardoned persons struck with death
for their offences; of whom they jeeringly ask us, " Did God strike them
dead, that they might mend their lives ? " For example : 1. Moses and
Aaron; to whom God said, " Ye shall not enter into the land which I
have given unto the children of Israel, because ye have rebelled against
my word," &c. (Num. xx. 24.) I answer, Their death was not properly
a punishment, but matter of instruction to other believers. There is a
singular mystery in Moses's death,to teach that the law brings not
into the heavenly Canaan; that must^be done by Christ. 2. That of the
old prophet; to whom the very person that deceived him said from God,
" Forasmuch as thou hast disobeyed the mouth of the Lord, thy carcass
shall not come unto the sepulchre of thy fathers. And when he was
gone, a lion met him by the way, and slew him." (1 Kings xiii. 21, 22, 24.)
God by the threatening brought him to repentance; and by his death
warns us to take heed how we swerve, though never so little, from his
command. There was his own amendment to salvation, and the profit of
the church by so memorable a monument of God's severity.
But what need I spend time in particular instances ? while the scripture speaks of believers in general, that death is to them a privilege, not
a punishment; and death itself is inventoried among their treasures;
(1 Cor. iii. 22 ;) that whenever or however it seizeth upon them, it will
be their gain and matter of triumph. (Phil. i. 21; 1 Cor. xv. 55.) In
a word, therefore, this, dear Christians, would I charge upon you:
Above all things secure your reconciliation with God, and then practically
learn to answer God's ends in all your chastisements and trials; set
yourselves to hate sin, to be exemplary in holiness, to live in the continual exercise and growth of grace, till God translate you to glory.
USE in. Let us bless God for being delivered from the devilish delusions of that religion," Religion " did I call it ? How do they forfeit
the very name, while they industriously strive to make men atheists, that
they may make them Papists! And what bait can be more alluring, than
that they can afford them indulgence at so cheap-a rate ? Their Serapbical Doctor tells us of some indulgences granted, to help to build some
church, or the like: those that gave a penny toward it, should be pardoned the third part of their repentance; and for another penny, another
third part; and for another penny, the last third part: * so that for
* BONAVENTURA i Sentent. torn. iv. p. 323, Venet. edit.

SERMON XVIII.

OF INDULGENCES.

335

threepence (" for three halfpence," saith Altissiodorensis.* And among


other proofs for the value of indulgences, he brings this :that the head
of John the Baptist was given to the damsel; by which damsel is meant
the church of the Gentiles : so that the church of the Gentiles hath the
head of John; that is, the head of grace: therefore she may grant indulgence to her subjects. A profound demonstration! So that) he may be
discharged from the troublesome work of repentance. This the Seraphical Doctor thinks to be false and ridiculous; and therefore he thus
resolves the value of indulgences :in respect of him that grants them,
they are of as much value as he says they are; but in respect of him
that receives them, they are of more or less value according as he is
disposed: so then, if they are fit for none, they are worth nothing.
Angles reckons up six other opinions ; f but all such as will rather torment than satisfy an awakened conscience. 0 what a miserable plunge
must that soul be in, that, trusting to indulgences, commits sin with
greediness; and never considering till he comes to die, he finds too late
that the largest indulgences are only valuable according to the disposition
of the receiver, and so he that most needs them shall have least benefit
by them! Some of the very popes themselves have been ashamed of
these cheats, and would have recalled them ; but his kindred opposed it
with the same argument that Demetrius did Paul: $ " By this craft we
have our wealth." (Acts xix. 25.) In short: though they tell us that
pope Gregory delivered Trajan out of hell, yet we dare trust to none but
Christ to deliver us from the wrath to come, and we bless God that we
have no other to trust to. We had rather now cry to God for mercy,
than too late cry out in our misery, "Good God, upon what a frail
spider's web doth hang the vast weight of Papal omnipotency!"
" Now we feel with a vengeance [that] the pope is not infallible!" But
I will close all with what may be more profitable than such fruitless
complaints.
USE iv. In the last place, therefore, I would seriously caution you
against that mock-religion, which is little else than an engine of carnal
interest.As you love your souls, take heed of all sinful tendencies, of
either head, heart, or life, toward those pernicious doctrines, of which this
is one of the chief. I freely confess, I see no cause of fear (the Lord
keep us from all confidence in any strength of our own!) that ever that
religion shall reign in the consciences of those that have been once
delivered from it; but it is an easy matter to persuade those that are of
no religion to be of that religion. How many are there that walk in
darkness in this noon-day light! And it is an easy process from ignorance to error; and to be devout, too, in that religion where ignorance
is the mother of it. How many are there that will rather part with
heaven than with their lusts! An easy temptation must needs proselyte
them to that religion that promiseth infallibly to secure both. In short:
indulgences are the softest arguments for delicate sinners, and the
Inquisition the most cogent argument for the refractory. To prevent,
ALTISSIODORENSIS in Sent. Lib. quartern, tract, vi. cap. 9, fol, 40.
f ANGLES
in quartern Lit- Sent, para ii. qaseet. de Induly. p. 1415.
PLATINA De Vita Boot'
focii IX. p. 275.
MARCUS ANTONIOB DE DOMINI De Rep. Ecclet. lib. .
cap. viii. n. 28, p. 245.

336

SERMON XVIII.

OF INDULGENCES.

therefore, the charms of the one, and to establish against the knocking
argument of the other, I shall only commend these two things to you :
1. Do not make light of sin, and you can never be a friend to indulgences.Augustine speaks like himself when he saith, " It is most difficult to find out, and most dangerous to define, what sins they are
for .which we may have indulgence by the merits of the saints our
friends." He professeth [that] he could not by his search come to the
knowledge of them ; and the lesson he would learn and teach from it,
was this: " To avoid all sin, and not at all to trust to the merits of
others." * We may cry out concerning this doctrine, " Without controversy, great is the mystery of ungodliness!" I grant, there is a great controversy between them and us about it: but yet, when I consider that I
do not find two of them of a mind, but that they every one charge one
another with something faulty in their particular sentiments about them ;
and their darling council, before they made the decree about them, censured all the money-gatherers upon them to be incorrigible, and that they
had.no hopes of their amendment ;f I need not fear to say, "Without
controversy, great is the mystery of ungodliness!" For one who is himself guilty of mortal sin at his pleasure to grant, to as many as he
please,! guilty of the most prodigious villanies, as large indulgences as
they can desire; if this be not to encourage and propagate wickedness,
what is ? I would therefore commend this to you : look upon sin to be
not only the greatest, but the only, evil; and that not so much as the
least can be pardoned without the blood of Christ; (Heb. ix. 22;) and
that, as ever you expect benefit by Christ, you must " depart from iniquity ;" (2 Tim. ii. 19 ;) and that whosoever saith, we may venture to
" do evil, that good may come," his " damnation is just." (Rom. iii. 8.)
Whosoever, therefore,, makes the remedies so light, so easy, so obvious,
doth not only lessen, but takes away, the terror of the disease, and brings
it into contempt. I would, therefore, with all possible importunity, beg
of you to set yourselves against every sin ; watch against the temptations,
occasions, and first risings of sin; be as shy of sins of omission and maladministration, as of open wickedness : and then indulgences will be no
temptations to you to alter your religion. Then the jubilee, (next year,)
which pseudo-catholics esteem as " the pleasant phantasies of Popery,
the refuge of sinners, the grief of purgatory, the terror of devils, the mart
of Borne, and the triumph of the pope," || will be no more to them than
& Bartholomew Fair. Do you study the doctrine and practice of faith
and repentance, and you will abhor all fellowship with this " doctrine of
devils."
2. Make use of your Bibles ; and while you do so, you will neither be
wheedled nor frightened out of your religion.Let but scripture-truth be
your " shield and buckler," and you need not fear this Romish " pestilence that walks in darkness," and you may also hope that God will
preserve you from their barbarous " destruction that wasteth at noonday." (Psalm xci. 4, 6.) "The sword of the Spirit" is the only offen AUGUSTINUS De Civttate Dei, lib. xxi. cap. 2, p. 664.
t Gone. Trid. eeea. xxi.
cap. 9, p. 401.
I AQUINATIS Suppl. para ill. quest, xxvi. art. 4, p. 33.
BELLARMINUS, ibid. tup.
|| CHAMIERI Panttrat. torn. iii. lib. xxiv. cap. i. n. 5, p. 517 ;
et cap. . n. 11, p. 624.

SERMON XIX. THE POPISH DOCTRINE Of CELIBACY IS WICKED.

337

siye arms in the Christian armoury; (Eph. vi. 17;) and there is no
weapon [that] wounds them like this: and therefore they wrap it in a
cloth and throw it behind the ephod. But, my brethren, take it out;
"there is none like it." (1 Sam. xxi. 9.) " Hold fast the form of sound
words/' which the scripture teacheth, "in faith and love which is in
Christ Jesus/' (2 Tim. i. 13,) and you can never be seduced: for there can
be no heresies but by the misunderstanding of scripture; * which we are
not to hear only with our ears, but with our minds.f I take it to be a good
way to prevent the perverting of scripture, whenever a text is alleged for
the proof of a doctrine in question:first lay by that doctrine, and
search what is the genuine meaning of the Holy Ghost in that place;
and then-consider what the mind of the Holy Ghost is in that question.
But I will not be tedious. Bellarmine is the person [whom] I have most
opposed: I will make a fair offer; namely, to be determined by his decision of the question, if they will stand to what he hath left upon record;
which is as applicable to this business, as to that about which he wrote
it; namely, "Concerning those things which depend upon the Divine
Will, we are not to assert any thing but what God himself hath revealed
in the holy scripture." $ Do but stand to this, and farewell indulgences.

SERMON XIX. (XVII.)


BY THE REV. THOMAS VINCENT, A.M.
OF CHRIST CHUBCH, OXFORD.
THAT DOCTRINE IN THE CHURCH OF BOMB WHICH FORBIDS TO MARRY, IS A
WICKED DOCTRINE.

THE POPISH DOCTRINE, WHICH FORBIDDETH TO MARRY, IS A


DEVILISH AND WICKED DOCTRINE.

Now the Spirit speaketh expressly, that i the latter times tome shall
depart from the faith, giving heed to seducing spirit*, and doctrines of
devil i speaking lies in hypocrisy ; having their conscience seared with
a hot iron ; FORBIDDING TO MARRY, &c. 1 Timothy iv. 1 3.
THE church of Rome hath been in her day as famous and truly
worthy of renown, as any church which we read of, either in scripture or
ecclesiastical history: I mean, in the primitive days of Christianity,
whilst she retained her primitive faith and purity. Her fame was great
and growing, even whilst the apostle Paul was stive ; who, writing unto
her, giveth thanks unto God for her, " that her faith was spoken of
throughout the whole world." (Rom. i. 8.) This church had the advantage of being seated in the mistress-city of the earth, where the court
then was of the chief empire ; unto which resort being made from all
vii. p. 695.

Corn. cap. . p. 417.


t Idem, Adeernu Gnottico, cap.
} BELLABMINUS Be Ana*. Grot, et Sat. Pee. Tib. vi. cap. S, p. 346.

338

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

parts of the world, the most of which at that time were subject and
tributary unto Rome, her faith and obedience unto the gospel of Christ
so openly professed, so generally known and taken notice of at home,
were spread abroad, and carried far and near by strangers in their return
from Borne into their own countries. Then the church of Rome was
truly apostolical, being " built upon the foundation of the prophets and
apostles, Jesus Christ himself being the chief corner-stone." (Eph. ii. 20.)
And so long as she kept this foundation, her building was of " silver, gold,
precious stones;" (1 Cor. iii. 12;) so long she did shine with true lustre
and glory. But, in process of time, this so famous a church did decline,
and by degrees degenerate; so that at length she became an infamous
apostatical church, and the seat of Antichrist himself, the greatest enemy
(next the devil) whom Christ hath in the world. When she left her
foundation, her glorious building of purer metals and precious stones was
changed into an infirm and coarse building of " wood, hay, and stubble,"
which is under the curse, and whose end is to be consumed with fire;
(verse 13;) then her golden head fell off, and was strangely metamorphosed into feet of iron and clay, which the stone hewn out of the
mountain without hands will dash to pieces. (Dan. ii. 31-45.)
This defection and apostasy of the church of Rome was foreseen and
foretold by the apostle Paul, in this epistle to Timothy, as also most
plainly in his second epistle to the Thessalonians. In the text he that
runneth may read a true description of the apostate church of Rome:
" Now the Spirit epeaketh expressly, that in the ktter times some shall
depart from the faith, giving heed to seducing spirits, and doctrines of
devils; speaking lies in hypocrisy; having their conscience seared with
a hot iron; forbidding to marry," &c.
The church of Rome doth assume to herself to be " the house of God,
the church of the living God, the pillar and ground of truth," spoken of
in the fifteenth verse of the former chapter. If it should be granted
that she was so at the first, and when the apostle did write this epistle;
(although he spake not of her in particular then, but of the Christian
church in the general, of which she was a part;) methinks, since her
corruption and apostasy, since her great degeneration into Antichristianism, she might apply unto herself (sure I am, that others do, with firm
reason) what is asserted and foretold in the text; which, in every particular, is very applicable unto her.
Now the Spirit speaketh expresslyBy " the Spirit," we are to understand the Spirit of God, who epeaketh expressly by the mouth of this
apostle, a man full of the Holy Ghost; whereby he was infallibly guided
in what he here writeth and foretelleth. Or, " the Spirit' epeaketh
expressly, that is, in some other place of Divine writ," saith the learned
Mr. Joseph Mede upon the place : and he instanceth in Dan. xi. 3639,
which he interpreteth and accommodateth to this scripture.
That in the latter time" The latter times" is sometimes taken for
the last age of the world, which includeth all the times of the gospel.
But I rather think, by " the latter times" we are to understand the
latter age of the Christian church, which must be removed some considerable time from the times of the apostle, and so is suitable to the
apostasy of the Roman church.

TO MARRY, DKVIL18H AND W1CKKD DOCTRINE.

339

Some tkatt depart, fe.' Hereby," eaith Mr. Mede, we are not to
understand mull number, but only the exception of some particulars : thus tome is ,of the same import -with many in scripture-usage.
(John vi. 60, 66, compared with verse 64; Bom. xi. 17; 1 Cor. x.
7_10.) "
Some thall depart from the faithThat is, they shall depart from the
doctrine of faith; and thus the Papists do most grossly, as in many
other, so particularly in their doctrine of justification by works, so corrupt and contrary unto the doctrine which this same apostle taught in
his epistle to the Romans. Or, "some shall depart from the faith;"
" that is," saith Mede, " they shall break their oath of fidelity unto Christ
that in and through him alone they should approach and worship the
Divine Majesty:" and he interpreted! this apostasy to signify no other
than idolatry, according to the ordinary acceptation of the word in the
scripture, which the church of Borne, above all churches, is guilty of.
Giving heed to seducing spirits, and doctrine of devil" By' seducing
spirits/ " saith Calvin, " is meant false prophets and doctors, who boast
of the Spirit of God, but are acted by Satan, who is a lying spirit in
their mouth, as 1 Kings xxii. 22." "By doctrine of devil" saith
the same author, "is meant the devilish doctrines of these hellishlyinspired false prophets." Propheta out doctore intettigit, yuos ideb sic
nominat, quia Spiritut* jactcmt. Satan aliquando Spiritus et menda
in ore peeudo-prophetantm.
" Doctrini damoniorum :" quod perinde
est ac dixisset, attendente pseudo-prophetis et diabolids eorum dogmati6us.CALVINUS in locum. Thus the Papists are under strong delusions,
in their giving heed unto and belief of those lies and false doctrines, at
first forged by the devils in hell, and vented afterward by the mouths
and pens of their ministers upon earth. Mr. Mede interpreteth the
, to be doctrines, not of devils, which they are the
authors of, but of demons, as the word signifieth, or concerning demons,
as the inferior deified powers were called by the Gentiles, whom' they
thought a middle sort of divine powers between the sovereign and
heavenly gods and mortal men; whose office was to be agents and
mediators between the heavenly gods and men, whose original was the
deified souls of worthy men after death, and some of a higher degree
that never were imprisoned in bodies, unto whom they consecrated
images, pillars, and temples, adoring them there and their relics: and he
telleth us, that " the doctrine of demons" comprehends, in most express
manner, the whole idolatry of the mystery of iniquity, the deifying and
invocating of saints and angels, (those middle powers between God and
mortal men,) the bowing to images, the worshipping of crosses as new
idol-columns, the adoring and templing of relics, the worshipping of any
other visible thing upon suppose! of any divinity therein. "What
copy," saith he, " was ever so like the example, as all this to the doctrine of demons ? And is not this now fulfilled which was foretold in
Bev. xi. 2,that the second and outmost court of the temple, (which is
the second state of the Christian church,) together with the holy city,
should be trodden down, and over-trampled by the Gentiles (that is,
overwhelmed with the Gentiles' idolatry) forty and two months?" The
parallel may be read at large in that ingenious piece of Mr. Mede', called,

340

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

" The Apostasy of the latter Times," upon this text in Timothy; and I
am very prone to think, that he hath more folly expressed and explained
the mind of the Holy Ghost in this place, than any that went before
him.
The second and third verses of this chapter do set forth the quality of
the persons, and the means whereby this defection should enter:
Speaking lies in hypocrisyOr " through the hypocrisy of liars." This
the same author applieth to the Popish doctrines, which have obtained,
1. By lies of miracles: 2. By fabulous legends of the acts of saints,
and sufferings of martyrs : 3. By counterfeit writings under the name
of the first and best antiquity.
Having their consciences seared with a hot iron" And who," saith
Mr. Mede, "could have coined, or who could have believed, such
monstrous stuff as the Popish legends are stuffed with, but such as were
cauterized, past all feeling and tenderness both of conscience and sense
itself?"
Forbidding to marryThe applicableness of this to the Papists will
appear in what I have now to say; and my discourse must be confined
to the latter clause of the text, " Forbidding to marry." From which
the QUESTION which I am to speak unto is this:
Whether the Popish doctrine which forbiddeth to marry be a devilish
and wicked doctrine ? This I affirm; and this, through God's help, I
shall prove. And that my proceeding herein may be the more clear, I
shall,
I. Show how far the Popish doctrine doth forbid to marry.
II. Prove that their doctrine which forbiddeth to marry is a devilish,
wicked doctrine.
III. Answer the arguments which are brought for this doctrine.
IV. And lastly. I shall shut up my discourse with some uses.
I. How far the Popish doctrine forbiddeth to marry.
First, Negatively. This doctrine doth not forbid all marriage: and
yet this I may truly say,that Popish writers speak so disgracefully and
contemptuously of marriage in their argumentations against the marriage
of some, that if all were true which they affirm, it would be unlawful for
any, as they hope for salvation, to link themselves in the bonds of
matrimony.
Secondly, and Positively. The Popish doctrine forbiddeth the marriage
of the clergy, particularly of bishops, priests, and deacons, and of all
that enter into holy orders; and not only of all those men who are
employed in the service of the church and ministry, but also of all those
women and virgins who have vowed continency, and have entered themselves into nunneries. Beside what is generally asserted by the Popish
doctors who write of this point, the canon of the council of Trent, which
the Papists universally do subscribe unto, and own for infallible truth,
is plainly this: Ex octavd sessione Tridentini Concilii, can. ix.Si quis
dixerit, clericos in sacris ordinibus constitutor, vel regulares castitatem solenniter professos, posse matrimonium contrahere, contractumque
validum esse, non obstante lege ecclesiasticd vel voto, et oppositum nil aliud
ease quam damnare matrimonium, possegue omnes contrahere matrimonium,
qui non sentiunt, se castitatis (etiamsi earn voverint) habere donum,

TO MARRY, IS A DEVILISH AND WICKKD DOCTRINE.

341

anathema tit; citm Date id recte petentibus rum deneget, nee patiatur nos
supra id quod possumus tentari. " If any say, that the clergy, who have
received holy orders, or regulars who have solemnly professed chastity, may
contract marriage, and that such contract (notwithstanding the ecclesiastical law and their own vow) is valid; and that the contrary assertion is
no other than to condemn marriage; and that all (although they have
vowed chastity) may contract marriage that do not find they have the
gift of chastity; let him be accursed ; forasmuch as God will not deny
this gift unto those who rightly seek it, neither will he suffer us to be
tempted above what we are able."
The Popish ecclesiastical laws admit none into sacred orders before
they solemnly vow chastity, or, as they interpret it, abstaining from
marriage ; and it is required of nuns, that they solemnly vow to preserve
and persevere unto death in their virginity, or single estate, without any
regard unto any unforeseen necessity for marriage; and amongst all the
dispensations that are granted by the pope, amongst all the indulgences
which he makes sale of, to allow grossly moral evils absolutely forbidden
by the Lord, no dispensations or indulgences are granted by him for the
marriage of such as are under this celibate vow, although they are not
able to contain, and although God doth command such to marry. I shall
do the Papists no wrong in saying that they account it a greater crime
for ecclesiastical persons to marry, than for them to commit fornication
or sodomy. The learned Chamier doth give several instances of Popish
writers to this purpose; namely,
Hosius, who doth defend " the saying of Pighius, as not only true,
but pious, that a priest, through the infirmity of the flesh falling into the
sin of fornication, doth sin less than if he should marry; and telleth us,
that although this assertion seem foul, yet the Catholics account it most
honest:" Reprehenditur Pighius qui, rum vert magi* quam pie, scriptum
reliquit, minus peccare sacerdotem, qui ex infirmitate carnis in fornicationem sit prolapsus, quam qui nuptiae contraxit. Turpis videtur hoc
oratio s contra, Catholids honestissimum.Hosius, Confeseionis capite 56.
COSTERUS, who doth assert that "a priest who doth fornicate or
nourish a concubine at home in his house, although he be guilty of great
sacrilege, yet he doth more heinously offend if he contract matrimony:"
Saeerdos si fornicetur, out domi concubinam foveat, tametsi gravi aacrilegio
se obstringat, graving tamen peccat, si contrahat matrimonium.COSTERUS De Leetib. Sacerd.
CARDINAL CAMPEGIO, who doth aver, "that for priests to become
husbands, is by far a more heinous crime than if they should keep many
whores in their houses:" Quod sacerdotes fiant mariti multb esse gravius
peccatum, quam si plurimas domi meretrices alant.CARDIN. CAMPEG.
apud SLEIDANI Commentar. libro quarto.
MATTHIAS AQUENSIB, who doth profess his opinion, that " such who
marry after their vow of continency, do offend more than such an one as
through human frailty doth deviate" (as he terms it, which, in plain
English, is, who through the power of burning lust is unclean) " with a
hundred divers persons:" Qui poet continentiee votum devovet potestatem
corporis cuivis mulieri, magis offendit, quam iste qui humand fragilitate
deviaret cum centum diversis personis.MATTHIAS AQUENSIS.

342

SERMON* XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

Our MOLIN^US telleth us, that by the rales of the Roman church, s
sodomist may exercise the priesthood, and by that abominable vice doth
not run into irregularity; whereas marriage is judged altogether incompatible with sacred orders;" and he quotes Navarrus, saying, "The
crime of sodomy is not comprehended amongst the crimes that bring
irregularity;" and giveth several reasons for it.Du MOULIN's
' Novelty of Popery," book vii. chap. 5.
And no wonder, when John Casa, archbishop of Benevento, and dean of
the apostolical chamber, printed a book at Venice in defence of sodomy.
Sleidan saith, that " he wrote a sodomitical book, than which nothing
more foul could have been thought upon by man; neither did he blush
to celebrate with praises that most filthy sin, too much known in Italy
and Greece:" Hie quern diximus, archiepiscopus Seneventanus, libellum
conscrvpsit plant ein&dum, et quo nihil fosdius excogitari possit i nee enim
puduit eum, scelus omnium longe turpissimum, ted per Italiam nimie
notum, atque Grasciam, celebrare laudibus.SLEIDANI Comment, h'b. zi.
p. 652. This was that Casa by whom Francis Spira was seduced to
revolt from his profession, the cause of such hideous terrors of conscience
afterward, and so miserable an end.
It is evident, then, that the marriage of the clergy, and of all under
the celibate vow, is forbidden by the Popish doctrine.
II. The second thing is, to prove that the Popish doctrine which forbiddeth the marriage of the clergy, and of all under the celibate vow, it a
devilish, wicked doctrine : and this I shall do by several ARGUMENTS.
ARGUMENT i. That doctrine which is a false doctrine, and contrary
unto the word of God, is a devilish, wicked doctrine: But the Popish
doctrine which forbiddeth the marriage of the clergy, and of all under the
celibate vow, is a false doctrine, and contrary unto the word of God :
Therefore it is devilish and wicked.
All such doctrine as is false, is devilish; the devfl being the father of
lies, especially of lying, false doctrine, whereby he doth blind the eyes of
them who believe not, and corrupt the minds of them who are hie
children and followers. Likewise that doctrine which is contrary unto
the word of God, is of the devil; who is the greatest enemy which the
word of God hath, because of the great mischief which the word of God
hath done to his cause, and the interest of his kingdom. And be sure,
that all such doctrine as is devilish, is wicked; the devil being such a
foul and wicked spirit as is wholly void and empty of all moral good,
and from whom nothing but wickedness doth proceed.
If there be any question, it will be of the minor proposition, which is
this,that the Popish doctrine which forbiddeth the marriage of the
clergy, and of all under the celibate vow, is a false doctrine, and contrary
unto the word of God. I need no other proof that it is false, than that
it is contrary unto the word of God; this word proceeding from the
Fountain of light and truth, I mean, from God who is all Light, and
with whom dwelleth no darkness at all, who is Truth itself, and with
whom it is impossible any lie or mistake should be found. The chief
thing, then, that is to be proved is this, that this Popish doctrine is contrary unto the word of God. And this will appear in that,
1. This doctrine forbiddeth that which the word of God alloweth.

TO MAERY, I A DEVILISH AMD WICKED DOCTR.IW*.

843

2. Tki doctrine firbiddeth that which the word of God in tome caw
commandeth.
1. The Popith doctrine which forbiddeth the marriage of the clergy,
end of all under the celibate vow, forbiddetk that which the word of God
aUoweth.And this ie evident in that,
(1.) The word of God aUoweth marriage, and maketh no deception
of the clergy, or any under the celibate vow.That which God did at first
institute and appoint, surely the word of God doth allow. Marriage
being God's ordinance, none will deny that it hath God's allowance: and
that the word of God maketh no exception of the clergy, or any under
the celibate vow, is plain, because the Popish writers can bring no scripture in the whole Bible which maketh such exception. No scripture that
doth this directly, is urged by any of them. What firm tcriptureconiequenee they may plead, will be seen when we come to speak to their
arguments for this doctrine. In the mean time it may be evident unto
all, that the scripture aUoweth the marriage of all, without such exceptions as the Papists make, by one clear scripture which admitteth of no
contradiction by any other: " Marriage is honourable in all, and the bed
undefiled; but whoremongers and adulterers God will judge." (Heb.
xiii. 4.) All that are unclean without marriage, such as whoremongers,
all that defile the marriage-bed, such as adulterers; are guilty of a shameful and great God-provoking sin; for which God will judge them, (if
they, before, do not make their peace with him, and forsake such wicked
practices,) and punish them everlastingly in hell. But "marriage is
honourable," and therefore lawful; and that not only in some, but "in
all" without any exception.
(2.) The word of God is 90 far from excepting the marriage of the
clergy, that it doth plainly allow the marriage of such person.
(i.) In the Old-Testament times the prophets, priests, Levites, and all
those who attended more immediately the service of God, and at the altar
under the law, were allowed to marry. Abraham, who was a prophet
and priest in his own house, did not take Sarah to be his wife without
God's allowance; otherwise, surely, God would not have so signally
owned his marriage, as to make promise of the Blessed Seed unto him
hereby. Bebekah was a wife of God's choosing for Isaac. God never
blamed Moses, that great prophet, for marrying Zipporah; neither was
Aaron faulty because he had his wife and children. Isaiah, that evangelical prophet, was married, and had children too, in the time of his
prophecy; which the scripture, in the recording of it, doth not impute
to him for any iniquity. The priests and Levites generally did marry;
and, however some of them are reproved in scripture for divers sins, yet
matrimony is never in the least charged upon them for any crime. If
then such whose office and employment under the law was to administer
about holy things, did marry, and might do it without any sin against
God; by parity of reason, ministers and all those of the clergy who
administer about holy things in the times of the gospel, have allowance
and liberty, without any offence to God, to make use of marriage. The
reply of the Papists is frivolous, and scarce worth mentioning. The
chief thing that they reply unto is, concerning the marriage of the
priests and Levites; " who," they say, " had their courses to attend the

344

SERMON XIX.

THE POPISH DOCTRINE WHICH JORBIDDETH

service of the temple and altar, and that then they were to separate from
their wives, which was at that time as if they had none: whereas the
clergy now are to attend the service of God in their work continually,
and therefore ought to abstain from marriage altogether." But, beside
that they can never prove that the priests and Levites did separate from
their wives in the time of their courses, what will they say unto the marriage of those priests and Levites who continually and daily did administer at the altar before the division of them into courses, namely, before
the time of David ?
(ii.) In the New-Testament times ministers have a plain and express
allowance to marry, as will appear by two or three places of scripture.
"The first scripture which doth allow the marriage of ministers, is
1 Cor. ix. 5 : " Have we not power to lead about a sister, a wife, as well
as other apostles, and as the brethren of the Lord, and Cephas ? " The
words are written by the apostle Paul, who himself was an unmarried
man, as he telleth the Corinthians in the seventh chapter of this epistle;
yet in this chapter and verse he doth assert his power, which he lawfully
might have taken, "to lead about a sister, a wife," which, in another
phrase, is the same as if he bad said, to marry. And he giveth instance
in the use which others of his function had made of their power, not
only other ministers, but " other apostles," yea, and the chiefest of the
apostles, " the brethren of the Lord, and Cephas," that is, Peter himself,
of whose wife and marriage the scripture doth take notice in more
than one place. If then some of the apostles did marry, and the other
apostles had power to do the like, then any ministers of the gospel have
the same power and allowance to marry. This consequence is plain and
undeniable, because the apostles were ministers of the gospel; and what
was lawful for them as ministers, is lawful for any other ministers: and
it is as plain in this scripture that some of the apostles did marry, and
that others had power to do the like. The great exception of the Papists
against this scripture is, that " this word translated ' wife* is ,
which," they say, " signifieth a woman, and therefore that ' the leading
about a woman' doth not imply marriage:" and they interpret the
meaning of this place," that the apostles had power to lead about women
to be helpers to them, as our Saviour had women following of him, who
did minister unto him." But, beside that the ordinary signification of
this word is " wife," it may be evident to an unprejudiced mind, that it
must signify " wife " and nothing else in this place, because of the word
"sister" used before it, of which the word is exegetical, or
explanatory : for, all truly believing women being sisters, that the apostle
might be understood what kind of sister he speaketh of, he iddeth
, which cannot be interpreted with good sense woman, unless
there had been sisters who were men and not women. How could the
sister whom the apostle had power to lead about be distinguished from
other sisters whom he did not lead about ? Were they not women as
well as she ? Therefore the signification must needs be " wife;" and
hereby the " sister" [whom] he had power to lead about, is distinguished
from all other sisters whom he did not marry. If any should further
reply, that, "supposing the word to signify wife, the apostle
might speak, not of taking a wife himself, but of leading about the wife

TO MARRY, IB A DKVILIBH AND WICKED DOCTRINE.

345

of another to be his helper:" I answer, that the apostle epeaketh qf


something wherein he had power, and which he did not make use of;
and this, in.reference unto women, was marriage. But as to other
women, he did lead some about, and they were helpers unto him; as, for
instance, Priscilla, who, with her husband Aquila, "sailed with Paul into
Syria," (Acts xviii. 18,) and he calleth them his helpers in Christ."
(Rom. xvi. 3.) And in the second verse of the same chapter he commendeth Phebe to the Romans, because she had been the succburer of
many, and of himself also ;" and in the sixth verse he greeteth Mary,
"who had bestowed much labour on him." The apostle, then, frequently making use of the help of other women, and here speaking of
the* power which he had to lead about a sister, a wife, which he did not
make use of, it must be needs understood of his leading about a wife of
his own, or of his marriage. When the apostle saith, " Have we not power
to lead about a sister, a wife ? " two things are implied: First. That he
did not " lead about a sister, a wife;" that is, that he did not marry;
for he had sisters to be his helpers, as hath been shown. Secondly.
That he had "power to lead about a sister, a wife," or that it was lawful
for him to marry; this interrogative implying a strong affirmative. And
this power which he had, he proved by the marriage of other apostles,
and expressly of Peter: for if the great apostle of the Jews (who was
Peter) was married, then the great apostle of the Gentiles (who was Paul)
might marry too; and if the apostles themselves, the most eminent
ministers, might marry, then it is lawful for any other ministers to do it,
who are their successors in the ministerial work.
Another scripture which giveth allowance to the marriage of ministers,
is Titus i. 6 : " If any be blameless, the husband of one wife, having
faithful children not accused of riot or unruly." The apostle is here
speaking of the elders or ministers who were to be ordained in every city,
as in the former verse; and in this verse he showeth how such as are
ministers should be qualified: " If any be blameless, the husband of one
wife, having faithful children :" here the qualification of " blameless" is
used in conjunction with 'the husband of a wife," and "the father of
children," in the person of a minister. It is evident, then, that a married minister may be " blameless;" and one that is a spiritual father may
be a natural father too, without any offence unto God. Indeed, if a
minister should have had at that time two wives together, as the custom
of the Jews was of old, this would have been offensive unto God; but to
be "the husband of one wife" then was, and still is, inoffensive in
ministers.
The third scripture is like unto this : " A bishop must be blameless,
the husband of one wife," &c.; " one that ruleth well his own house,
having his children in subjection with all gravity; (for if a man know
not how to rule his own house, how shall he take care of the church of
God ?) Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling
their children and their own houses well." (1 Tim. iii. 2t4, 5, 11, 12.)
It was not without special providence that ministers should have this
qualification affixed once and again unto them in their function,that
they must' be "husbands of one wife;" which is not so to be under-

340

SKRMON XIX.

THB POPISH DOCTRINE WHICH FORBIDDETB

stood, as if they must of necessity be husbands, or else they must not be


ministers; but that if they be " husbands/* it must be but " of one
wife " at one time: so that though the scripture doth not command all
of them to many, yet it doth not forbid any, but alloweth every minister
to marry, so that he taketh not many, or more than one wife at a time.
The Papists are forced to wink hard to keep out the light of these places;
and they are greatly put to it to find out shifts for the evading [of] the
plain and clear truth, that ministers have allowance by these scriptures to
marry. Some of them expound the meaning of the words, "the
husband of one wife/1 to signify the pastoral charge of one church, unto
which a minister'hath relation as a husband to his wife. But this cannot
be the meaning, because the apostle doth here distinguish between the
"house" of the minister where he is " the husband of one wife," from
" the church of God;" and the "children" of the minister by this "one
wife" whom, he is to rule over, cannot be understood of spiritual
children, but of natural children, as is plain in the fourth and fifth
verses: "One that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own
house, how shall he take care of the church of Ood ?)" Others interpret
the words, " the husband of one wife/' to be meant of what the minister
to be chosen was before he entereth into this sacred function, not that he*
hath liberty for " one wife" after he engageth in the ministry; and
therefore the Papists, if they admit any married persons to this high
function, they force them to abandon their wives. But this cannot be
the meaning of the apostle, because he speaketh not of such who have
been " the husbands of one wife," but of those that are so: and as they
must be " blameless, vigilant, sober," and retain the other qualifications
there required after they are ministers, so they may retain their wives
too; there being not the least hint given in this scripture, or any else,
that ministers must put away their wives when they become ministers. Amongst the causes of divorce in the scripture, this, be sure, is
none; and when God hath joined ministers and their wives together,
what human power may lawfully put them asunder? Tea, on the contrary, the apostle supposeth in this place that ministers should live with
their wives by his directions: First. In general, in reference to their
"own houses," of which the wife as well as the children are a part,
whom he would have to " rule well." Secondly. In particular, in reference to their wives, whose qualifications he sets down, that they should
be "grave, not slanderers, sober, faithful in all things," that they might
be the more meet helpers of their husbands in their work, and the better
examples to the flock: and surely then this doth imply, that ministers
may, yea, ought to live with their wives after they become ministers.
Thus the Popish doctrine forbiddeth that which the word of God doth
allow.
2. The Popish doctrine, which forbiddeth the marriage of the clergy,
and all under the celibate vow, forbiddeth that which the word of God in
tome case doth command.And the case is this : When single or unmarried persons, although they apprehend that they might bring most glory
unto God in their single estate upon supposition that they had the gift of
continency, yet really do find themselves to be without this gift, after

TO MARRY, IS A DBYIUSH AMD WICKED DOCTRIKS.

347

they have earnestly prayed unto God for it, after fasting, self-denial,
watchfulness, and diligent nee of all means to keep under their body;
and, notwithstanding all this, they do feel in themselves such burning
lusts as do defile their minds, disturb them in the service of God, and
endanger their commission of the sin of fornication as they have opportunity for it, and meet with any temptation unto it: in such a case, it is
the express command of God, that such persons should marry for the
quenching of those burning lusts, and the preventing of that filthy and
abominable sin of fornication. This is plain: " It is good for a man not
to touch a woman. Nevertheless, to avoid fornication, let every man
have his own wife, and let every woman have her own husband/' (1 Cor.
vii. I, 2.) If the man be in danger of fornication, let him have " his
own wife;" if the woman be in danger, let her have "her own husband." And when is it that they are in danger ? It is when " they
cannot contain:" this sapposeth the use of means, otherwise the word
would not have been "cannot contain." "I say therefore to the
unmarried and widows, It is good for them if they abide even as I. But
if they cannot contain, let them marry: for it is better to marry than to
burn." (Verses 8, 9.) Now this may be, and too, too often is, the case
of some of the clergy, and others under the celibate vow ; all which persons, without the exception of this case, the Popish doctrine doth forbid
to marry; therefore the Popish doctrine is contrary unto the word of
God, in forbidding that which the word of God commandeth.
I know, the canon of the council of Trent, to evade the force of this
scripture, doth assert, that " God will not deny this gift of continency
unto those who rightly seek it; neither will He suffer us to be tempted
above what we are able." Unto which I answer, that God will not
deny any gift which he hath promised unto those that rightly seek it.
But the Papists will never prove, while their eyes are open, that God
hath absolutely promised the gift of continency unto all those that diligently and most rightly seek it. Whatever gifts are necessary unto salvation, God hath absolutely promised unto those that rightly seek them.
But this' gift of continency in a single estate is not numbered by the
scripture, and therefore ought not to be so by any, amongst those gifts:
for if so, then none could be saved that are without it; and hence it
would follow, that all who are married should certainly be damned:
which the Papists themselves will not affirm. This gift of continency
God doth bestow upon some of his children, but not upon all his children. When the disciples say unto our Saviour, " If the case of the
man be so with his wife, it is not good to marry;" our Saviour answereth,
" All men cannot receive this saying, save they to whom it is given."
(Matt. xix. 10, 11.) And the apostle, speaking of this gift, telleth us :
" I would that all men were even as I myself," that is, unmarried. " But
every man hath his proper gift of God, one after this manner, and another after that." (1 Cor. vii. 7.) By "all men," whom our Saviour
speaketh of, and " every man," whom the apostle Paul speaketh of, we are
to understand, not all and every one of the children of the world, but all
and every one of the children of God: all these cannot receive the saying,
to be without marriage. When God in conversion doth work a change
in their souk, he doth not alter the constitution of their bodies; and

348

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

there are some both men and women, [who,] although truly religious, yet
are of such constitution of body that they cannot contain without marriage,
they cannot receive the saying to be without marrying, and withal without burning. Some of God's children have a proper gift of God to live
chastely in a single estate, and others have a proper gift of God to
live chastely only in a married estate. If then the gift of contiuency
be not a gift which God hath in common promised unto all his children
that rightly seek it, (as it is plain that it is not,) then the council of
Trent doth assert a falsehood, " that God will not deny this gift unto all
that rightly seek it," if they mean by ''rightly seeking," diligently seeking; for God oftentirae doth deny it unto such seekers. If they mean
by " rightly seeking," seeking in faith, I deny that any can seek this gift
in faith absolutely, because there is no absolute promise of it. And so
it is true, that God will not deny this gift to those that rightly seek it;
and it is false, that any can seek it rightly, that is, in faith absolutely.
What the council doth further assert, " that God will not suffer us to
be tempted above what we are able," is true, because it is the express
word of God; but it is not rightly applied here. God will not suffer his
children " to be tempted above what they are able," by affliction; neither
will he suffer them " to be tempted above what they are able " unto sin;
no, not to the sin of fornication : but then it must be understood upon
supposition that they make use of all lawful means for the prevention of
this sin ; and one both lawful and commanded means is marriage, without which some of them may be tempted above what they are able unto
it, so as to be overtaken by it, and live in the practice of it.
I have done with the first argument, which, being the chiefest and
most comprehensive, I have been the largest in the handling of. I shall
be more brief in the rest.
ARG. ii. That doctrine which, under the show of piety, doth lead unto
much lewdness and villany, is a devilish, wicked doctrine : But the Popish
doctrine, which foroiddeth the marriage of the clergy, and of all under
the celibate vow, under the show of piety, doth lead unto much lewdness
and villany: Therefore this doctrine is a devilish and wicked doctrine.
Whatever it be that leadeth unto much lewdness and villany, is devilish
and wicked. "He that committeth sin is of the devil." (1 John'iii. 8.)
He is led to it by the devil; he is " of the devil;" that is, he is a servant
of the devil, or a child of the devil. " Ye are of your father the devil,
and the lusts of your father ye will do." (John viii. 44.) But when any
are led unto much lewdness and villany under the show of piety, they
are led by the devil hereunto more especially: Therefore that doctrine
which, under the show of piety, doth lead unto much lewdness and viliany, must needs be a devilish, wicked doctrine. That such is the Popish
doctrine, is evident:
1. The Popish doctrine which forbiddeth the marriage of the clergy,
and of all under the celibate vow, hath a show in it of piety. The pretence of such prohibition is, that these persons forbidden to marry
might be the more mortified, chaste, and holy, that they might be the
more free from worldly cares, and more at liberty to addict themselves
unto the service of the Lord without distraction. Here is a fair show of
piety, not in an ordinary, but in an eminent, degree.

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349

2. This Popish doctrine doth lead onto much lewdnees and villany}
namely, unto fornication, adultery, incest, eodomy, murder, and the like
lewd practice, which have been the product of this prohibition to marry.
But, because I would not have this argument swell bigger than the
former, I shall reserve the proof of this to the USB OF INFORMATION
concerning the devilish wickedness of the Popish church.
OBJECTION. If it be said, that "there are and hare been many of the
Popish clergy eminent for their chastity; that the uncleannesses of some
cannot be charged upon the generality ; that whatever lewdness any of
them have been guilty of, it is not the proper effect of this prohibition,
but proceedeth from the wickedness of man's heart:" I answer:
ANSWER 1. Some may be eminent for chastity in the esteem of men,
that secretly are guilty of the basest filthiness in the sight of God; and
[of] such of them as really do abstain from grosser pollutions, some may
thank their constitution more than their vow that they are restrained.
But if it should be granted, that some few of them do deny themselves,
and keep under their bodies, that they may "possess their vessels in
sanctification;" yet this doth not invalidate the argument drawn from
the woful effect which this prohibition to marry hath upon so many
others.
2. If we cannot charge the generality of the Popish clergy with the
grosser sins of adultery, fornication, sodomy, and the like; yet why may
we not, without breach of charity, imagine that their own consciences
will charge them sufficiently herewith?(1.) When the most of such
sins which are committed by them are done in secret. (2.) When so
many of those sins are come to light, and their own historians do accuse
them thereof. (3.) When so many of their popes themselves, their
fathers and examples, have been guilty so grossly. (4.) When indulgences for stews, for eodomy, for priests keeping concubines, have been
so generally granted. (5.) When their principles do encourage unto such
sins. All which I shall make evident in the USE.
3. It is true, that the lewdness of the Popish clergy doth primarily
proceed from the wickedness of their own hearts; and it is as true, that
their prohibition to marry doth lead unto this lewdness. If a river have
but two channels to run in, he that dammeth up and stoppeth the course
of the river in one of these channels, may be said to lead the river into
the other channel: even so, when the constitution of some men's bodies
is such, that their burning desires will have their course and vent, and
cannot be quenched except by matrimony or by adultery, either by their
own wives or by strange women; such as prohibit marriage, and cut off
the use of the only remedy in some persons against adultery or fornication, they do lead hereby unto the practice of these abominable^ sins,
and others as abominable, which are the attendants or consequents of
them.
ARG. in. That doctrine which forbiddeth the marriage of any, that
hereby they may merit the kingdom of heaven, is a devtiieh, wicked
doctrine: But the Popith doctrine which forbiddeth the marriage of the
clergy, and of all under the celibate vow, forbiddeth the marriage of
uch, that thereby they may merit the kingdom of heaven.
This will appear by what Chemnitius doth assert and prove out of their

350 SERMON XIX,

THE POPISH DOCTRINE WHICH FORBIDDETH

own writings : Pontificii quando de causaJinali virginitatis, ten ccelibatus


disputant, quo coneilio, quo fine, et propter quam ceauam suscipiendus vel
servandus et coslibatus, palam docent, ideb suscipiendum et servandum etse
ccelibatum, guia sit satiafactio pro peccatis, et meritum salutis et vitte
ceternee. ALBERTUS PIGHIUS in Controversial xiv. De Fotis monasticis,
exertis verbis dicit: "Ilia eligimus ed opinions et confidentid, guia eseistimamus Hits Dei gratiam et benevolentiam promereri" Item monastice
assumitur a profitentibus, quiet creditor valere ad satisfactionem pro
peccatis. PETRUS A Soxo in Confeseione sun Catholic^ dicit: " Firginitatem ten ccelibatum, coram Dei tribunal* magni meriti, quia tit satisfactio
peccatorum maxima et meritum vita eeternoe"CHEMNITII JExamen
Cone. Trid. sees, viii. cap. 1. In quibus Gas. &c., pp. 9, 10. Item, p. 11:
Fincfunt Pmtificii se per ccelibatum supe-rerogare; ideb conjugvum vacant
statum impcrfectionis, ccelibatum verb etatum perfections; et propter illam
persuaaionem sui merita et *uper-eroaationi* opera venduntt communicant,
et applicant aliis qui sunt in etatu imperfectionu. Hinc Bernhardinu*
flngit monachoe et sanctimonialee substantiations suis votie, non pro suis
tantum peccatis, verian etiam pro flindatorum et aliorum benefactorum
peceatie eatisfacere. "The Papists/' saith he, "when they dispute concerning the final cause of virginity, or the celibate vow, for what end
and for what cause it should be taken and kept, they openly teach, that
therefore this should be done, because it is satisfaction for sin, and doth
merit salvation and eternal life." And he citeth PIGHHJS, saying, " that
such vows do merit God's grace and favour, that they are of force to
satisfy for sine." And PETRUS in these words, " that virginity,
or the celibate state, is of great merit before God's tribunal, because it is
the greatest satisfaction for sins, and doth merit eternal life." ^nd he
telleth us: "The Papists feign, by this celibate state, that they supererogate; and that therefore they call the conjugal state a * state of imperfection,* but the celibate state * a state of perfection;' and their meritorious
works they sell and apply to others." And he citeth Bernhardinus, who
doth affirm, " That monies, and others under this celibate vow, do satisfy
hereby not only for their own sine, but also for the sins of their founders
and other benefactors."
Now the doctrine of merit in man of eternal life is devilish and
wicked; which will necessarily infer that the doctrine which introduceth
this, and which propoundeth this as its chief motive and inducement, is
devilish and wicked too.
That the doctrine of merit in man of eternal life, is devilish and
wicked, 1 shall show in three propositions :
1. It is devilish and wicked to assert, that any really good works which
God hath commanded are meritorious of eternal life.
2. It is much more devilish and wicked to say, that works of supererogation, such as the Papists make this celibate vow to be, are thus
meritorious.
3. It is most of all devilish and wicked to assert the celibate vow
(which really is, especially to some, a great sin) to be thus meritorious.
PROPOSITION i. It is devilish and wicked to assert, that any really
good works which God commandeth are meritorious of eternal life ; because,
1. This leadeth back unto the covenant of works.

TO MARRY, IS A DEVILISH AND WICKED DOCTRINE.

351

2. This proceedethjrom ignorance.


3. TMe leadeth ttnto pride end boasting.
4. This easteth a disparagement upon the menu of the Lordjewe Christ.
1. This leadeth back unto the covenant of works, the tenor of which it,
" Do this and live.**Such as hope for life for any really good work
which they do, they fall off from the covenant of grace, and they fall
back unto the covenant of works, which will prove altogether insufficient
for life unto any in their lapsed estate. " If there had been a law given
which could have given life, verily righteousness should have been by the
law." (Gal. iii. 21.) Therefore such are bewitched by the devil and his
instruments, who, forsaking the way of life which God hath appointed by
the promises of grace in the gospel, do look for life by any of the works
of the law. And hence it is that the apostle, in the beginning of this
chapter, doth blame the Galatians for their folly and fascination in their
seeking righteousness and life by the merit of any works; and he
proveth by several arguments that this was attainable only by faith.
2. This proceedeth from ignorance.Such as hold really good works
to be meritorious of eternal life,, they are either ignorant of the imperfection of such works, or they are ignorant of God, who requireth the
most absolute and exact perfection in the works for the sake of which
he will give eternal life. Such as do not see the defects and imperfections of their best works, are unacquainted with themselves, and the
strictness of God's law; and they who are without the Spirit to discern
this,their works (whatever they may think of them) are so far from
being perfect, that they are not really, spiritually, and acceptably good
in the sight of God t and such who imagine a meritoriousness in imperfectly good works, in works mingled with sin, (as the best works of the
best men since the fall are,) they are unacquainted with the infinite
holiness and righteousness of God, which would engage him to punish
the most holy men for the sins of their most holy performances, had
they not interest in the perfect righteousness of Christ by faith. But
the god of this world (namely, the devil) hath so far blinded the eyes of
his children the Papists, as to keep them ignorant both of God and
themselves too, in his persuading them that any of their works are
meritorious of eternal life.
3. This leadeth unto pride and boasting." Where is boasting ? It is
excluded. By what law? of works ? Nay: but by the law of faith."
(Bom. iii. 27.) "For if Abraham were justified by works, he hath
whereof to glory." (Bom. iv. 2.) Such as assert the meritoriousness of
life in really good works, they assert justification by such works, there
being a concatenation between the one and the other; and hence do arise
boasting, and the glorying of pride; which sin being " the condemnation
of the devil," he is the great promoter of it and prompter unto it, in
his subjects the Papists, by filling them with arrogant thoughts of the
meritoriousness of their works, whereby they " sacrifice to their own
nets," and rob God of the glory which is due to his name.
4. This casteth a disparagement upon the merits of the Lord Jesus
Christ.As if there were either no merit, or but an imperfect merit, of
eternal life in his righteousness. If Christ's perfect righteousness be
alone meritorious of eternal life and happiness, (as the truth is,) then

352

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDOETH

there is no need of our righteousness to merit this life; although there


be need upon other accounts, namely, by way of gratitude to the Lord,
by way of evidence to ourselves of our sincerity, and to prepare us for
eternal life. But if our righteousness or good works, however imperfect, are meritorious of eternal life, (as the Papists affirm,) then there
is no need of Christ's merit and righteousness; and the Papists could well
enough spare him, supposing they might be happy by the merit of their
own good works. But I question whether Christ will spare them in
another sense, when he cometh to reckon with them for the'contumelies
and disparagements which they have cast upon his merits by this devilish
doctrine concerning the meritoriousness of good works, whereby they
gratify the devil, Christ's great enemy, unto the ruin of their own souls.
And if it be devilish and wicked to assert the meritoriousness of really
good works,
PROP. zi. It is much more devilish and wicked to assert works of
super-erogation to be meritorious.Works of snper-erogation, according to
the Papists, are such works which we have no precept for; but for which
there are evangelical counsels, in order to the attainment of more
than ordinary perfection; and by these works the Papists affirm that &
man or woman may merit not only for themselves, but also for others;
and such a work they assert this of the celibate vow and state to be.
The devilishness of this assertion will appear in that,
1. There are no such works as works of super-erogation.For those
works which the Papists so term are either good or evil. If evil, they
are beneath those which are commanded; if they are good works, they
are commanded, otherwise they could not be good works, their goodness arising from their conformity to the command. Whatever work
transgresseth the command, is sin; whatever work transgresseth not the
command, is duty, and so cannot be a work of super-erogation. Unto
which argument I may add another,that if all men fall short of their
duty, they cannot do any work of super-erogation, which is more than
their duty. The former is so great a truth, that every truly humble
Christian will acknowledge: and therefore the latter will follow,that
there can be no works of super-erogation; which none but a proud
Papist will assert. What the Papists plead as to evangelical counsels,
when they have proved them to be more or other than evangelical commands, some question may be made of the firmness of my argument;
but this they will never do.
2. And if there be no such .works of snper-erogation, be sure there
eon be no merit in them; no, not for themselves that do them, and much
less for others.The scripture is clear against the meritoriousness of all
good works which are commanded: " So likewise ye, when ye have done
all those things which are commanded you, say, We are unprofitable
servants : we have done that which was our duty to do." (Luke xvii. 10.)
And if those works which are commanded be not meritorious, much less
can those works be meritorious which are not commanded; and if the
best works cannot be profitable to ourselves by way of merit, much less
can they be profitable by way of merit unto others. I have sometimes
wondered that any of the Papists that are learned should be so far
befooled and deluded by the devil, as really to believe that there can be

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353

such works of super-erogation, whereby men make God their debtor for
more than he doth or can pay to themselves, and therefore that he is
obliged to pay it unto others upon their account; the assertion being so
horribly impious and absurd, so dishonourable unto God, and so derogatory unto Jesus Christ!
PROP. in. But, thirdly, It is of alt most devilish and wicked to assert
the celibate vow and state (which really is, especially to some, a "great
on) to be meritorious of eternal life.I hare already proved that it is a
sin for any to vow and live in a celibate state, who have not the gift;
and yet the Papists, being taught by the devil, do assert that this is
meritorious. I grant, indeed, that it is meritorious of eternal death and
damnation ; but to say it is meritorious of eternal life and salvation, is as
much as if they should say that the wages of sin is eternal life; which
none but the devil can put into the minds of any to imagine, when it is
so contrary unto reason, and the express words of the apostle.
ARC. iv. That doctrine which is a badge or character of Antichrist is
a devilish, wicked doctrine: But the Popish doctrine which forbiddeth the
marriage of the clergyt and of all wider the celibate vow, is a badge or
character of Antichrist: Therefore this Popish doctrine is devilish and
wicked.
The badge and character of Antichrist is devilish and wicked; Antichrist being called in scripture, " the wicked one," " the man of sin,"
" the son of perdition." (2 These, ii. 3, 8.) He styleth himself " Christ's
vicar," but he is Christ's great antagonist; and though he be called " holy
father," by such as are of the Romish church, yet he is indeed the firstborn son of the devil. He is called, in regard of his power, "the beast
that ascendeth out of the bottomless pit, and goeth into perdition;"
(Rev. xvii. 8;) and i described to be "full of names of blasphemy; "
(verse 3;) and " his coming " is said to be " after the working of Satan
with all power and signs and lying wonders, and with all deceivableness of unrighteousness." (2 These, ii. 9, 10.) Antichrist, then, being
inspired and acted by the devil, and so fraught with wickedness, that
doctrine which is a badge and character of him, must needs be devilish
and wicked. Now that this Popish doctrine which forbiddeth the marriage of the clergy, and of all under the celibate vow, is the badge and
character of Antichrist, is evident in the text.
As the scripture doth foretell that Antichrist should arise in the latter
times, so it doth give several characters whereby Antichrist might be
known when he should make his appearance in the world, that the
true church of Christ might be aware of him. And as there are several
plain characters of Antichrist together in 2 These, ii. from the third
to the thirteenth verse; so the same apostle doth give several characters
of the same Antichrist in the text; all which are applicable unto the
Roman Papacy, or church of Rome, as I have shown in the explication
of the text; amongst which characters this is one,that it forbiddeth
to marry. The reply of Popish writers unto this text, is this, that
"the prohibition of marriage here spoken of is the prohibition of all
marriage, whereas they do not forbid all marriage ; and that the apostle
hath here a respect unto the Manichees, who condemned marriage
itself." For answer unto which, 1. There is no such thing in the text as

354

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIBDETH

prohibition of all marriage; and it is certain that such who forbid the
marriage of some do forbid to marry. 2. St. Austin telleth us, that the
Manichees did not forbid the marriage of all. They allowed the marriage of them which they called " auditors/' although not the marriage
of them which they called " elect;" therefore by all that the Papists
can say, they cannot stare-off this character of Antichrist from the
Roman Papacy.
This shall suffice for the proof, that the Popish doctrine, which forbiddeth to marry, is devilish and wicked.
III. The third thing I am to do, is to answer the Popish arguments
which they bring to prove the unlawfulness of the marriage of the clergy,
and each who are under the celibate vow,
ARGUMENT i. Their first argument is drawn from the nncleannese
which they affirm to be contracted by marriage; such as the clergy, and
all who are more immediately devoted unto God, must abstain from.
This they endeavpur to prove, 1. By the Levitical uncleanness, which
we read of, Lev. xv.; and the speech of Abimelech unto David, 1 Sam.
xxi. 4. 2. Such as are married, they say, "are in the flesh," therefore
unclean, and so " cannot please God." (Bom. viii. 8.) 3. They argue,
that if such as would " give themselves to prayer and fasting," must
abstain for a while; (1 Cor. vii. 5;) and that because of the uncleanness
herein; then ministers " who give themselves wholly to the ministry of
the word, and to prayer," (Acts vi. 4,) must abstain altogether; and
therefore they ought not to marry, because of the uncleanness they will
hereby contract, which is unbeseeming their sacred function.
ANSWER 1. There is no uncleanness or unholiness in marriage itself,
or in any use thereof; which is evident, because marriage was instituted
in Paradise, in the state of man's innocency; and marriage, being God's
ordinance, must needs be holy, because all God's ordinances are so.
Moreover, the scripture calletn marriage "honourable in all," where
"the bed ia undented" by adultery. (Heb. xiii. 4.) And if "marriage
be honourable in all," then it is holy, (for every sin is dishonourable,)
and therefore it is not unbeseeming the most sacred function. When the
apostle doth' exhort, " that every one should know how to possess his
vessel in eanctification and honour," it is not by abstaining from marriage,
but by 'abstaining from fornication." (1 These, iv. 3, 4.) Adultery
and fornication, indeed, do both wound and stain the spirit, as well as
pollute the body; but there is a real innocency, holiness, and chastity in
marriage, and the use of it according unto God's ordinance.
2. The Papists will find it difficult to prove that there was ever any
Levitical uncleanness by the use of marriage; that scripture in Lev. xv.
speaking of something else, as will appear unto such as read and seriously weigh the place. What they urge from Abimelech's speech unto
David, will appear not to be uncleanness by the lawful use of marriage;
for then it would have been unlawfol'for the married priests continually
to eat of the hallowed bread, which who will say they were not allowed
to do ? But Abimelech's speech was either concerning the unlawful
use of women, or of their coming near their wives in the time of their
separation. But, beside this and more which might be said, did not
modesty forbid, if the Papists could prove Levitical uncleanness to have

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355

been herein, which they cannot do ; yet what can thence be argued, the
Levitical law being now abrogated ? Can they say, that which rendered
the Jews in those days legally unclean, doth now render Christians
morally unclean? May we not from hence argue for the marriage of
ministers, rather than find any show of argument against their marriage ?
For if the priests, notwithstanding this Levitical uncleanness, which the
Papists do here understand, did marry without sin; how much more
may ministers without sin now marry, when all Levitical undeannesses
are at an end!
3. It is a gross misinterpretation of Bom. viii. 8, to apply it unto
married persons, as if they were the persons spoken of by the apostle
" that are in the flesh," and " cannot please God." Who will or can,
upon scripture-grounds, say, that all married Christians, though never so
holy and unblamable in their conversation, " are in the flesh ?" Can
none please God that are married? Hence then it will follow, that no
married persons can be saved; because none "in the flesh," none that do
" not please God," shall attain his salvation. But, surely, the Papists will
not damn all married persons: however they may deal with ours, surely
they will spare their own.
4. As to their inference from 1 Cor. vii. 5,because such as would
" give themselves to fasting and prayer," must abstain for a while, therefore ministers must abstain from marriage altogether, is such a nonteguitur, ["false conclusion,"] as the Schools will hiss at. (1.) The
apostle maketh no such inference all along the chapter against the
marriage of ministers; but, on the contrary, prescribeth marriage as the
duty of all who cannot contain. (2.) There is a great difference between
the abstaining which the apostle speaketh of, and the not marrying
which the Papists plead for: although the apostle exhorts married persons to separate themselves by consent for a time, that they might " give
themselves unto fasting and prayer;" yet, in the same verse and breath,
he bids them to " come toon together again," lest Satan should " tempt
them for their incontinency." And who can rationally infer hence the
duty of ministers to abstain from marriage? (3.) The fasting and
prayer here spoken of, which calls for married persons* abstaining, it is
fasting and prayer upon some extraordinary occasion, either public or
private, when " the bridegroom is to go forth of his chamber, and the
bride out of her closet," as in Joel ii. 16; and not of ordinary prayer and
seeking of God. And unless ministers were always to be engaged in
solemn fasting and prayer, there is no show of reason why from this
place they should be obliged not to marry. And why may not the
Papists as well argue, "Because married persons are to abstain from
eating, that they may ' give themselves to fasting and prayer;' therefore there is nncleanness and evil in eating ; and that ministers who are
to ' give themselves unto the ministry of the word and prayer/ ought
to abstain from eating altogether ? " For this will follow as well as the
other.
ARG. ii. The second Popish argument is drawn from 1 Cor. vii. 1, " It
is good for a man not to touch a woman;" and, verse 8, " I say therefore unto the unmarried and widows, It is good for them if they abide
even as I." If it be good for the unmarried and widows to abide in a

356

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

single estate like unto the apostle, then, say they, it is evil for such to
marry; and therefore the clergy should abstain from this evil.
ANSWER 1. If it were an evil of sin for the unmarried and widows to
marry, then it would not only be unlawful for the clergy and all under
the celibate vow to marry, but it would be unlawful for any Christians
whatsoever to marry ; because all ought to abhor, refrain, and flee from
that which is an evil of sin; and where is the concernment of ministers,
more than others, in this scripture ?
2. That may be good for some, which is evil for others. A single
estate may be good and best for such as have the gift of continency, and
are persuaded in their heart that in this estate they may most glorify
God; whereas this estate may be evil for such as are without this gift, or
in likelihood may most glorify God in a married estate.
3. It may be good at some time not to marry; namely, in the time of
the church's persecution; and all that have the gift at such a time, should
choose the celibate estate, that they might be the more ready both to do
and suffer for Christ, and be the more free from temptations to apostasy.
And the most that can be said of the good here spoken of, is, that it is
the good of conveniency, not the good of absolute duty; unto which is
opposed the evil of inconveniency, not the evil of sin. Indeed, it is an
evil of inconveniency, and an aggravation of calamity, to be married in
times of persecution; for, " such," saith the apostle, in verse 28 of this
chapter, " shall have trouble," that is, greater trouble than others, " in
the flesh." But it is the duty of all to make choice rather of this evil of
greater trouble and inconveniency, than to 'expose themselves unto the
evil of sin by uncleanness and incontinency.
4. The apostle is so far from asserting it to be an evil of sin for any
in the worst of times to marry, that he asserteth the quite contrary when
there is a necessity for it: " If need so require, let him do what he will,
he sinneth not: let them marry;" (verse 36 ;) and, verse 38, " So then
he that giveth her in marriage doeth well." It is plain, then, by all to
be seen, that the Popish argument from this place is frivolous, and that
it carrieth no shadow of good consequence in it against the marriage of
the clergy.
ARG. in. The third Popish argument is drawn from I Cor. vii. 32
34: " But I would have you without carefulness. He that is unmarried
careth for the things that belong to the Lord, how he may please the
Lord : but he that is married careth for the things that are of the world,
how he may please his wife. There is a difference also between a wife
and a virgin. The unmarried woman careth for the things of the Lord,
how she may be holy both in body and spirit: but she that is married
careth for the things of the world, how she may please her husband."
The argument from hence, in reference unto ministers, is this: Ministers,
above all others, are warned to take heed of entangling themselves with
the affairs and cares of this life; (2 Tim. ii. 4;) and being devoted unto
the Lord more immediately by the office of their ministry, they ought
always " to care for the things which belong to the Lord, how they may
please the Lord." And because marriage doth engage in the former, and
taketh off from the latter, as this text doth intimate, therefore they ought
to refrain [from] marriage.

TO MARRY, IS A DEVILISH AND WICKED DOCTRINE.

357

ANSWER 1. It is not universally true, that all who are " unmarried do
care for the things which belong to the Lord, how they may please the
Lord," and that hereby they are taken off from minding and caring for
the things of the world. As to the latter, who intermeddle more with
secular affairs than many of the Popish unmarried clergy ? Why do any
of them exercise temporal jurisdiction, if their celibate state be in order
to free them from worldly cares and business ? As to the former, if so
be that adultery, fornication, murder, sodomitical uncleanness, and other
vile practices be pleasing to the Lord, there are and have been many
popes and Popish bishops, many priests, Jesuits, friars, and other
unmarried persons under the celibate vow among the Papists, that with
great industry have " cared for the tilings which belong unto the Lord,
how they may please the Lord," as I shall make evident in the USE.
But hereby they will be found to have taken care not only of the things
of the world, but of the things of the flesh, how they may please the
flesh; and the things of the devil, how they, may please the devil, whose
servants and children they are.
2. Neither, secondly, is it universally true, that such as " are married
do care for the things of the world" chiefly, so as to neglect the things
of God; as instance may be given in the holiness of many married
persons, which the scripture doth take notice of. It is said, that
"Enoch walked with God after he begat Methuselah three hundred
years, and begat sons and daughters." (Gen. v. 22.) Abraham, who is
called " the friend of God;" Moses, unto whom the Lord " spake face
to face ;" Samuel, who was so highly in favour with God; David, who
was " a man after Qod's own heart;" Isaiah, Ezekiel, and almost all the
prophets, were married persons: and we hardly read of any in the
Old Testament that were famous for integrity and zeal for God, but
they were such as were married. I have also given instance already in
the New-Testament times of married apostles; and did not they care
for the things that belonged to the Lord, how they might please the
Lord ? And how many ministers are there now in the conjugal state,
as eminent as any others whatsoever for their holy and strict lives!
Will not many of them say, that then wives have been so far from
engaging and entangling them in worldly cares, that, on the contrary,
they have proved real helpers of them, and have taken off, in a great
measure, the burden of those worldly cares which lay more heavy upon
them in their single estate ?
3. It is grantee! that marriage is oftentimes an occasion of more
worldly care than a single estate; and that single persons, who really
are endowed with the gift of continency, have ordinarily the advantage
of most freedom from perplexing trouble and thoughtfulness about the
world, and for attending upon the Lord with the least distraction.
Yet such single persons as are without the gift, are exposed unto more
distraction, and, that which is worse, unto so much sin, such burnings
of lustful desires, that they cannot attend upon the Lord acceptably,
without the use of the remedy which God hath provided against incon*
tinency.
4. Men may "care for the things that belong unto the world*'
moderately, and labour to please their wives in the Lord subordinatefy,

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SERMON XIX,

THE POPISH DOCTRINE WHICH FORBIDDETH

and not transgress the bounds of their duty; (yea, to neglect this would
be their sin ;) and yet at the same time they may " care for the things
that belong to the Lord, how they may please the Lord" chiefly : for if
the one had been inconsistent with the other, the apostle would have
forbidden marriage absolutely, it being the absolute indispensable duty
of all, and necessary unto salvation, that they labour chiefly to please the
Lord. But the apostle professeth the contrary, that " concerning virgins
he had no command from the Lord," (verse 25,) that is, to forbid them
from the Lord to marry; but in case of necessity he lets them know that
marriage was their duty. Yet, because both men and women are more
prone to exceed the bounds as to worldly cares and distraction in God's
service when married, especially when full of children, and little ia
the world to provide for them, or in a time of persecution, than in the
single estate, endowed with the gift; therefore he doth express himself
thus as we read in the scripture urged. But none can infer hence, that
it is the will of the Lord that ministers should not marry, whothough
they be devoted to the service of God more immediately, and ought
always to care for the things that belong to the Lord, above all others to
please himmay do this in a married estate, as hath been shown: and
if there be any argument in it against marriage, it is an argument
against the marriage of all Christians, rather than against the marriage
particularly of ministers; the persons the apostle writing unto, and
unto whom he gives the advice in this chapter, being not ministers, but
ordinary Christians amongst the Corinthians. The uttermost that can
be argued from this place in reference unto ministers, is, that such of
them as are unmarried, and have the gift of continency, in the time of the
church's persecution, or in such circumstances of their condition in the
world, that by marriage they are likely to be plunged and encumbered
with more worldly cares and distraction, and to be less serviceable unto
the Lord in a married estate than they are in the single;that in such a
case they ought to continue single, so long as God doth continue the gift
unto them. But this is no argument for the Popish forbidding the
marriage of the whole clergy.
ARG. iv. The fourth Popish argument is drawn from 1 Tim. v. 11,
12: "But the younger widows refuse: for when they have begun to
wax wanton against Christ, they will marry; having damnation, because
they have cast off their first faith." Now the interpretation of and the
arguings of the Papists from this scripture, may run thus: 1. That there
was a society of widows maintained by the church, more immediately
devoted unto God, who were to continue in supplications and prayers
night and day; (as verse 5;) and that these widows were under a vow to
continue in their single estate unto their lives' end, that they might be
the more fit for their employment; and this vow was " their first faith,"
spoken of, verse 12, because they entered into this vow when they were
first admitted into this society. 2. That such widows as after this vow
did marry,they " waxed wanton " hereby from Christ, and " had damnation" upon the account of their * casting-off this their first faith," or
breaking their celibate vow. 3. That if widows, then virgins too, might
be gathered into societies to sequester themselves from all worldly affairs,
for the more immediate service of God, and enter into the same celibate

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vow. 4. That the clergy of all ranks being by their office devoted more
immediately unto God, they ought to enter into the celibate vow, which
they impose upon all in their admission into sacred functions. 5. That
all who have made this celibate TOW, if afterward they attempt to marry,
they incur the penalty not only of deprivation from men, but also of
eternal damnation from God.
ANSWER 1. We grant that there was in the primitive times a number
of widows devoted more immediately unto the service of God, whom the
church did maintain, and who were to be qualified according to what the
apostle doth mention, verses 9, 10.
2. It is as easy for us to deny, as for them to affirm, that these
widows did enter into a celibate vow upon their first admission into this
number; this scripture making no mention of any such vow, and therefore they can never prove it.
3. By the " first faith" here spoken of, it is more rational to understand it not of any celibate vow, but of their vow in baptism, (which is
the first faith of Christians,) whereby they were devoted unto the fear
and service of the Lord all their days; aid this, by their wantonness
from Christ, or lascivious practices, and turning aside after Satan, spoken
of, verse 15, they did cast off; and for this they had damnation.
4. We deny that the sin of these widows lay in their marrying, but in
their wantonness and breach of faith with Christ; otherwise the apostle
would not have given direction that these " younger women" (although
received into this number) should "marry, bear children, guide the
house, and give no occasion" (through wantonness) " to the adversary to
speak reproachfully," as he doth, verse 14. That the apostle speaketh
of younger women of the number, it is evident, because he saith that
some of them had " waxen wanton from Christ, had cast off their first
faith, had turned aside after Satan;" and therefore he doth direct concerning the rest of the younger women, to prevent these evils, that they
should marry: and surely he would not have directed them to this, had
it been a sin, and had their marriage itself been a casting-off of their
first faith.
5. If we should suppose (although we do not grant) that by " the first
faith " is meant a celibate vow; yet it doth not follow from hence, that
either virgins or younger widows have leave from God to enter into such
a vow: for the apostle doth straitly charge, that no widow for the future
should be admitted into this number under threescore years old, at which
years there is no such danger of their falling into wanton practices;
(verse 9;) and "younger widows" he would have refused. (Verse 11.)
And what plea then can there be from hence for the society of nuns,
and their celibate vows, when most of them are young at their first
admission?
6. And if there can be from this place no good plea for younger
women to enter into celibate vows, much less can there be any hence for
the celibate vows of the clergy.
7. Therefore it is sinful for any, especially younger men or women, to
make celibate vows, when such vows may not be in their own power to
keep; and such who have rashly made them, it is a greater sin for them
to keep, when they have not the gift of continency, than to break them

360

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

by holy wedlock, which they may do without the penalty of eternal


damnation.
ARG. v. Hie fifth and last Popish argument is drawn from authority.
Bellarmine, after sufficient weakness betrayed in his scripture-proofs, doth
annex, 1. The testimony of divers councils, Eastern, African, Italian,
French, Spanish, and German. 2. The testimony of divers popes or
bishops of Rome. 3. The testimony of divers fathers, both Greek and
Latin. Should I repeat all which he maketh these to speak, I should
weary both myself and the reader; and how infirm bis argumentation ie
from hence, will appear in the answer.
ANSWER 1. It is well known by those that are versed in councils, and
have written on this subject, that the councils of Ancyra, Nice, Gangra,
and Trull, (the most ancient which Bellarmine and other Papists do cite,)
do not really .favour this Popish doctrine. One canon of the council of
Ancyra hath this passage in it: , fyc. "All
deacons that are established in their charges, if they have declared that
they have need to marry, and cannot remain as they are, let them remain
in their service after they are married." And let any judge whether this
could be consistent with a general prohibition of the marriage of the
clergy. The council of Nice indeed did decree, " That no bishop, presbyter, or deacon, should have any women in their houses except mother,
sister, or aunt;" "therefore they were prohibited," saith Bellarmine,
" the having wives, and so ought not to marry :" whereas it is evident
unto all that are unbiassed by prejudice, and make an impartial search
into the records of that council, that this prohibition did not shut out
the wives, but unmarried associates, from the houses of ecclesiastics that
were single, for the prevention of scandal by fornication, which single
persons living together, especially in their youth and privacy, might be
tempted unto.
Let us see what Socrates in his " Ecclesiastical History" doth relate
concerning the transactions of this council about this point: which we
shall find to this purpose: " Some would have brought-in a new law, to
forbid the clergy to cohabit with their wives; but Paphnutius, a confessor, and although unmarried himself, stood up and vehemently cried
out, that marriage was honourable, congress with the wife chaste, and
therefore did counsel them not to lay such a heavy yoke upon persons in
holy orders which they could not bear, and hereby give occasion both to
them and their wives to live incontinently. Upon which speech of Paphnutius, the council did both approve and praise his sentence, made no
such law, but left it to every man's liberty to do what he would in that
point."SOCRATES, lib. i. cap. 11. SOZOM. lib. i. cap. 23. Here we
see that this law (now established amongst the Papists) is called " a new
law," it was never enacted before, and it was only a law which some would
have brought in, and therefore was not enacted then: it was called " a
heavy yoke," and, not being found by that council to be Christ's yoke,
it was laid aside. The council of Gangra (all whose canons the council
of Trull doth approve of) hath this canon : rj , fyc. " If
any make a difference of a married priest, as if none ought to partake of
the oblation when he doeth the service, let him be anathema." I might
give other instances of passages in other councils, which Bellarmine doth

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361

make mention of, to show bow he doth corrupt many of their sayings in
favour of this doctrine; but I refer the learned reader unto Cbamier's
answer, and to Junius's "Animadversions upon Bellarmine's Controversies." It is most certain, (if history may be believed,) that the most
ancient and most authentic councils, according to their most authentic
copies, did never (like the Papists) forbid the marriage of the clergy,
whatever some of them may seem to do in the corrupt translations of
them and false glosses upon them by the Papists. The canons of some
particular councils, or rather Popish synods, of latter date, are of no
great signification in the proof of this point.
2. The testimonies which Bellarmine bringeth of popes; or the bishops
of Rome, carry no weight. It is acknowledged by the most, that pope
Syricius first did forbid the marriage of the clergy; bat what he did was
very unjust. Hear what Junius doth say of it: Syricwa contra verbum
Dei et jus naturale ipsum voluit istud calibattis jugwn ecclesiastieis imponere, et juris ignorantid, et superstitiosd cacozelid. << Syrians, against
the word of God, and the law of nature itself, would needs lay the celibate law upon ecclesiastics through ignorance and superstitious zeal." I
shall readily grant, that the bishops of Rome, especially of latter years
since the apostasy of that church unto heresy, antichristianism, and idolatry, have been generally against the marriage of the clergy. But wherefore hath this been ? Not out of true zeal for chastity, and the purity of
all in sacred orders, as is pretended; but out of carnal policy, for the
enriching of their church hereby, and the preserving of its revenues,
which might be too profusely expended and alienated in the providing
for wife and children.
3. The testimonies which are brought out of ancient fathers for the
most part are either corrupted, or they do not militate against the marriage, but against the incontinency, of the clergy; and the purity which
the fathers speak of, as requisite in persons of that function, is as well
consistent with a married as with a single estate, and more ordinarily to
be found in the former than in the latter. But if some of the fathers
were against the marriage of ecclesiastics, this doth not prove the unlawfulness of such marriages, unless it could be proved to be so by the word
of God; and this the Papists can never prove unto such who do look into
the scriptures with an unprejudiced mind, when they are so plain and clear
for the universal lawfulness of marriage without any particular exceptions.
IV. USES.

USE i. Here you may see the devilish wickedness of the church of
Rome: it would both spend too much time, and carry me beside my purpose too far, to set forth the wickedness of this apostate church in the
full latitude thereof. I shall only speak of the wickedness which this
doctrine, that forbiddeth to marry, is the occasion of. There are three
woful effects which this wicked, devilish doctrine hath* produced:
1. Wicked indulgence* of their popes, 2. Wicked principles of their
Jesuits. 3. Wicked practices both of their popes and others under the
celibate vow.
1. The popes or bishops of Rome, however severe against the marriage of their clergy, yet they have given indulgences for whoredom^

362

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

sodomy, and suck-like most foul abominations.Hear the complaints as


well as acknowledgments of Espencseus, a writer of their own. (De
Continentia, lib. ii. cap. 7.) His words are these: Pro pu.ro mundoque
ccelibatu successit impurus et immundus concubinatus; ut quod eleganter
" de persecutione," cap. 29, conquerebatur D. Bernardus, latere, nee pree
multitudine queat, nee pree impudentid queer at. Heec, inquam, tolerantia
altius radices egit, permissis olicubi sub annuo censu cleiids atque laid
cum suis coneubinis cohabitare: Quod utinam /also et immerito extaret
inter Gravamina Germanics ; adebque etiam continentibus ad omnem censum
persolvendum coactis, quo soluto iis liceret, vel continentibus vel incontinentibus esse. rem execrandam ! " Instead of the pure and clean celibate, there hath succeeded an impure and unclean concubinate; which,
as Bernard elegantly complaineth in his twenty-ninth chapter concerning
persecution, neither can be concealed, it is so frequent, neither doth seek
to be concealed, it is so impudent. This toleration or indulgence hath
got firm footing, both the clergy as well as laity having permission given
unto them to cohabit with their concubines, upon the payment of a
yearly sum of money. And I wish that these things were falsely and
undeservedly extant amongst the Grievances of Germany, who complain
that even such as are continent are forced to pay the annual rent; which
being paid, they are at their own choice whether they will contain or
not, whether they will have a concubine, otherwise called ' a whore,' or
not. execrable wickedness!" And the same author in his comment
upon Titus, doth further acknowledge in these words: Episcopi, arehidiaconi, et officiates plerunque dum dioxeses et parceeias obequitant, non
tarn facinorosos et criminum reos pcenis et correctionibus a vitiis deterrent^
quam pecunid emungunt et exugunt turn clericos, turn laicos; et hos cum
coneubinis, petticibus, et meretriculis cohabitare, liberosque procreare
sinunt, accepto ab iis certo quotannis censu, atque adeo alicubi accipiunt
a continentibus; habeat (aiunt) si velit, et quoties enim quisque tali
(cum tales tamen tarn multi sunt) hodie aliter punitur?
"Bishops,
archdeacons, and officials, do ride about their diocesses and parishes for
the most part, not to deter the wicked by corrections and punishments
from their vice, but to draw out and defraud both clergy and laity of
their money; whom, upon the payment of a yearly revenue, they permit
to cohabit with concubines and whores, and to procreate children. And
this revenue they receive in some places of the continent: For he may
have a concubine or whore/ (say they,) * if he please/ And how often
are such priests as keep whores (although so many) punished otherwise?" There is a book lately published by Anthony Egans, B.D.,
late confessor-general of the kingdom of Ireland, and now minister of
the gospel according to the Reformed religion. The title of it is this:
" The Book of Rates now used in the Sin-Custom-House of the Church
and Court of Rome, containing the Bulls, Dispensations, and Pardons for
all manner of Yillanies and Wickedness, with the several Sums of Moneys
given and to be paid for them." In page 13 there are these dispensations for priests and others under the celibate vow: " A priest or friar
having lain or carnally sinned with a woman of whatsoever sort or
degree, whether a nun, or kinswoman, or a relation, or with any other
whether married or single, whether within the bounds or cloisters of his

TO MARRY, IS A DEVILISH AND WICKED DOCTRINE.

363

monastery, or elsewhere, whether the absolution be made in the name


of the clergy or no, it gives him power to exercise his function, and to
hold his livings and that together with the inhibitory clause, he paying
'06. 9s. 6d. And if beside this there be an absolution for buggery, or
for unnatural sin committed with brute beasts, a dispensation, together
with the inhibitory clause, will come to .90. 12*. Id. A simple absolution for the sin of buggery or the sin contrary to nature, that is to
say, with brute beasts, together with a dispensation, and the inhibitory
clause, is 36. 9*. A nun having played the whore very often, out infra
out extra septa m&nasterii, ' within or without the bounds of the monastery,' is to be absolved and rehabilitated to hold the dignity of her order
for 36. 9. An absolution for one that keeps a whore at bed and
board, with a dispensation to hold a benefice, is 4. 5s. 6d." Prideaux
telleth us of pope Sixtus IV. that " he made a grant unto the cardinal
of Lucia to use unnatural lusts for three months in the year, namely
June, July, and August." But whether the cardinal had the dispensation
gratis, or paid a sum of money for it, the author doth not relate. This
is that pope who built a stews at Rome of his own cost; and well might
he do it, when the popes do receive such revenues from such base houses.
See CORNELIUS AGRIPFA, De Fanitate Scientiarum, cap. 64. " Lycurgus and Solon," saith he, "those Heathen lawgivers, erected public
stews : but that is no marvel; for of lafe years pope Sixtus IY. builded
a goodly stews in Rome. The Corinthians, Cyprians, and Babylonians
did increase their revenue by the gain of stews, which in Italy also at
this day is no unusual matter ; for whores of Rome do pay weekly to
the pope a Julio, the whole revenue whereof in the year doth often
exceed twenty thousand ducats." Hence it is that one of their poets
doth complain,
Roma ipta, lupanar
Reddila, nunc facia est toto execralilit orbe f

that " Rome was become a brothel-house, and grown execrable throughout the whole world."
The pope, indeed, will not allow of marriage in his clergy; but by
his indulgences he doth make provision for their flesh, that they may
fulfil their lusts by fornications and all manner of uncleannesses, which
may bring-in filthy lucre into his coffers.
Thus concerning the wicked indulgences of the pope.
2. The wicked principles of the Jesuit* is another effect of this Popish
doctrine which forbiddeth to marry.The Jesuitical doctors pretend to
more sanctity, learning, and subtilty than others. Let us see what some
of their principles be, and positions, in their stating of cases of conscience concerning uncleannesses. I shall refer the reader only unto a
book called 'the Mystery of Jesuitism;" see vol. i. p. 147. Father
Bauny hath this assertion, as it is cited out of his Tkeolog. Mar. trac. 4,
De pcenit., p. 94 : " It is lawful for all persons of all qualities and conditions to go into the places of common prostitution, there to convert
sinful women, although it be very probable that they will commit the
sin there themselves; nay, haply though they have found by frequent
experience that they are drawn into sin by the sight and insinuations of
those women." Who seeth not that this assertion doth give encourage-

364

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

ment unto the unmarried Popish clergy to ran upon occasions and manifest temptations unto the sin of filthy fornication ? For who are more fit,
may they think, to convert those sinful women, than ecclesiastical persons ?
But for such to go into places of common prostitution to do it, is both
scandalous for any, especially for ministers, and dangerous lest themselves be entangled and defiled hereby. But the Jesuit telleth us, they
may venture into such places, although it be probable they will [be], and
though they have been often, drawn into that foul sin hereby; and what
is it that they can plead for the lawfulness of such practice ? It is only
this,their directing their intention to convert sinful women. And may
they run into their embraces that they may convert them ? May they
venture upon a probability of being drawn by them unto this sin,
that without any probability of success they may draw them from it ?
And when they have been often enticed and overcome, may they put
their foot again into the snare ? Are such likely to persuade others to
repentance and chastity, who have been often unclean in such places
themselves ? But let us see farther what others of their doctors say. In the
Additionale, page 96, Escobar doth assert, that " a man who hath the
reputation of being extremely given to women, doth not commit any
mortal sin in soliciting a woman to condescend unto his desires, when he
doth not intend to put his design in execution." This doctor goeth a
step further: the former giveth allowance to go into places of common
prostitution, so that the intention be the conversion of sinful women;
and this telleth us that it is no mortal sin to solicit women to be naught,
if a man can but hold off his intention from the thing. But who is
there that is extremely addicted to women, and doth solicit, though he
doth not actually intend the thing till he knows the mind of the party,
but, if there be a compliance, that will forbear and withdraw himself, as
Joseph from his mistress ? May lecherous Mass-priests solicit women to
lewdness without mortal sin ? Who can deny this to be devilish, wicked
doctrine ? But although the Jesuits' principles do lead their 'clergy to
fornication and adultery, yet they would have them cautious that such
impure facts of theirs may not be known. Si turn casti, teamen cauti:
" If they do not live chastely, they would have them sin warily;" and
therefore they allow most horrid wickedness for the concealing [of] such
shame. Page 19, Caramuel asserteth, in his Fund. Theolog. fund. 55,
sect, vii., that " it is doubtful whether a religious man, having made use
of a woman, may not kill her if she offer to discover what passed between
them." This doctor doth make a doubt whether it be not lawful for
their priests to commit murder that they may conceal their adultery.
But what, if the woman the priest is naught withal be a wife, and she
reveal nothing, but her husband cometh unawares upon them, and discovereth the fact ? See what Escobar saith in such a case, cited, page
94, out of his Tract. Theol. tract. 4, exam. 6, cap. 5 : "An ecclesiastic
surprised in adultery, if he kill the woman's husband whom he hath
abused, in his own defence, is not for that irregular." Here the doctor
doth favour, not only the murder of the wife if she reveal, but also the
murder of the husband if he resist; and although the marriage of ecclesiastics doth make them irregular, yet their adulteries and murders do
not so, but they may, according to these principles, continue in their

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365

function, notwithstanding each horrid abomination. Ton see what provisions the Jesuits make for themselves and others of the Romish clergy,
for their encouragement, reputation, and safety in their practice of the
sin of adultery.
But do they take no care for the poor forlorn nuns, who are mewed *
up in cloisters, and are under the same celibate vow with themselves ? The
great danger is, when the priests and Jesuits come amongst them, of their
proving with child, and so of their discovering their own shame. Is
there no provision in this case? Yes; these kind fathers have a principle
which may be of use to such, to encourage them with a non-obstante to
this danger unto lewd embraces. See Addit. p. 19 : ^Egidius Trullench.
in Decal. torn. 5, lib. 5, cap. 1, asserteth, that " it is lawful to procure
abortion before the child be quick in the womb, to save a maid's life or
reputation."
I shall add but one position more concerning the liberty which the
Jesuits give unto the most impure persons to communicate immediately
upon their confession. Page 88, Mascarennas, tract. 4, De Sacr. Eucharist.
disp. 5, cap. 7, doth assert, " that either a secular person, or a priest,
being fallen into any kind of impurity whatsoever, nay, though such as
are against nature, may, without so much as the least venial sin, (nay,
are to be commended for it if they do,) communicate the very same day
after they have made confession thereof; that the confessor ought to
advise his penitent to receive the eucharist the very same day that he is
fallen into such crimes; and that the vow or resolution any one might
have made not to come to the Lord's table in that condition, was null."
Thus if the Jesuits acknowledge that a wound and defilement is contracted by some grosser impieties and impurities; yet they can, according
to their principles, quickly lick themselves whole by their confessions, and
wash themselves clean by their communicating: and what is this but an
abominable profaning and polluting of the holy sacrament, and an opening
a wide door to all manner of licentiousness ? The harlot could say unto
the young man, " This day have I paid my vows;" (Prov. vii. 14;)
and so she was fitted for her wickedness. And if unmarried ecclesiastics, by confession and communicating, can so easily wipe off their
guilt and filth, what encouragement must this needs give them to return
presently again " with the dog to his vomit, and with the sow that is
washed to her wallowing in the mire!" That the Jesuits are not belied
by the author of " the Mystery of Jesuitism," in these and other gross
principles and assertions which they hold, may easily be known by such
as will consult their books in print, out of which they are extracted. I
confess, I have not consulted all of them, not having them by me; but,
having perused his citations of Escobar, whom I have, and finding him
faithful there, I doubt not but he is faithful in the rest.
3. The wicked practice both of popes and other under the celibate
vow is another woful effect of this Popish doctrine which forbiddeth to
marry.And here I may well premise, that many thousand lewdnesses
and foul abominations are and have been committed by Popish votaries
so secretly, that they never saw the light, neither have come abroad unto
From the Icelandic miove, " to coop or pent up," says Serenhu.EDIT.

366

SERMON XIX.

THE POPISH DOCTRINE WHICH PORBIDDETH

the notice of the world, these works being works of darkness which fly
the light, and shroud themselves, as closely as may be in dark corners,
those who are guilty endeavouring all they can to conceal their filthiness;
which, however, at the hist day of revelation both of men's sins and
God's judgments, will be made known and exposed to the view both of
men and angels, when the Lord " will bring to light the hidden works of
darkness, and make manifest all the counsels of the heart." (1 Cor. ir.
5.) Yet the wickedness of some popes and their clergy in this kind,
hath been so notorious, that their own historians have not thought fit to
be altogether silent herein ; and, as was said before, " their lewdness could
not be concealed, it was so frequent; neither in many did it seek to be
concealed, it was so impudent." It would spend more time than we have
to be together (yea, although we should stay here on this long summer's
day till dark night) to enumerate the instances that might be given of the
uncleannesses of ecclesiastics in the church of Rome. I shall mention
only a few of the most remarkable amongst many others; and begin
with the viciousness and filthiness of the popes, whose title of Holiness,
and severity against matrimony, and imposing the celibate vow upon
others, one would think, should oblige themselves unto more than ordinary
mortification of fleshly lusts, and exemplary chastity. But we shall find,
by search into the history of the popes' lives, that they have generally
been exceeding faulty as to women, and all sorts of filthy lusts. Platina
doth complain, that riches had made the church wanton, and vice had
no restraint.
Pope Sergius III. had his sweetheart Marozia, that famous strumpet,
who was the mistress of his affections, and had no small government in
the church; of whom, in wicked adultery, as Luitprandus doth record,
he begat John XI., who afterward, by his mother's means, got the Popedom. Baronius doth acknowledge* that in those days the power of harlots
did so far prevail, that they both removed popes rightly appointed,
and also thrust-in violent and wicked men into -their room, at their pleasure. By this Marozia's means also it was that Octavianus (son to
Albericus) obtained the Popedom, called John XII.; who, as Baronius
doth relate, amongst other wickednesses, was accused in a synod for abusing the widow of Rainerius, for his filthiness with Stephana, his father's
concubine, with Anna a widow and her niece. This is that pope who
castrated divers of his cardinals, because they favoured Otho the Great:
but if himself had been so served before he was made pope, possibly he
might have been more chaste. And yet, whatever liberty this pope took
himself to commit fornication and adultery, he would not give liberty for
marriage to his clergy, which God doth allow; for he sends over an inhibition against priests' marriage into England, which at that time caused
no small stir. At length the hand of God was remarkable in the cuttingoff [of] this pope; for, being taken one night in adultery with another
man's wife, he received such a wound in his temples, that within the
space of eight days after he died of it.
Pope Gregory VII., saith Prideaux, hail his minion Matilda, who left
her own husband, to live with this holy father. This is that Gregory
who caused the emperor Henry IV., with his empress and son, to come

TO MARRY, IS A DEVILISH AND WICKED DOCTRINK.

367

bare-footed in the cold "winter to his castle at Cannucium, and there to


wait three days fasting before he could have audience, which at length
was obtained by the mediation of Madam Matilda.
Platina doth relate that in pope Honoring II.'s time, one Arnulphus
was put to death at Rome for his bitter inveighing against the pomp,
luxury, and lasciviousness of the clergy, before whom he propounded the
poverty of Christ, and his integrity of life, for their imitation. It was
from this pope that John Cremensis was sent over legate into England,
to dissolve the priests' marriages; but in the great heat of his urging his
commission, he was found in bed with a whore. Good man! he would
have all to live chastely without wives and matrimony, and he came over
from Rome to show them an example.
Pope Martin IV. kept the concubine of his predecessor Nicolas, and
removed all bears from his palace, lest the beholding of them should
cause his sweetheart to bring forth a bear; so fearful was he, that his
brutish lust would produce a brutish offspring.
Pope Benedict XII. is recorded to have bought a beautiful young
woman of her brother with a great sum of money, that he might make
use of her.
Pope Sixtus IY. before-mentioned, who built the stews at Rome, and
allowed unnatural lusts to the cardinal, would not wholly deny himself,
especially in those lusts which are more natural; for he had his concubine Tyresia, for whom he provided shoes covered with pearls.
Pope Innocent VIII. had many base children, gave a great dowry with
his daughter Theodorina. Mantuan hath these verses on him:
Octo Nocent pucros genuit, totidtmque pvellat;
fftmc merito potent dicere, Roma, patrem.

The signification of which is, that " this Nocent (not Innocent) person,
had begotten eight boys, and as many girls, and therefore deserved the
name of a father" But I suppose none, except the Papists, will say
that he was a "holy father."
Pope Alexander VI. did succeed him in the Papacy, and his history
doth record that he exceeded him in lewdness and adultery; on whose
daughter there are these verses:
Hicjacet in tumtth Lucretia nomine, ted re
Thai, Ale*andrifilia, tponsa, mcrtf*.
" Lncrece by name here lies, but Thai in life,
Pope Alexander* child, apouae, and son' wife."

This pope had two bastards,a son, and this daughter Lucretia, whom he
married unto this son, and afterwards abused her himself; and it is
storied of him, that, to complete his other wickednesses, he gave himself
unto the devil.
Pope Julius II. was not much better, who abused two ingenuous
youths sent by the queen of France to be bred in Italy.
Pope Clement VII. was so infamous, that, because of his own lewdness and that of his court, this distich was written:
Roma, vale ! Vidi ; satit ett vidute : revertar
Cam leno, out mcretrix, temrra, einadtu era.

368

SERMON XIX.

THK POPISH DOCTRINE WHICH FORBIDDETH


" Vile Rome, adieu
I did thee view,
But hence DO more will see,
Till pimp or jade,
Qr punk or spade,
I do resolve to be."

Paul III. prostituted his sister Julia Farnesia to Alexander VI., that he
might be made cardinal; committed incest with his own daughter Conatantia; poisoned her husband, that he might enjoy her the more freely;
was naught with his own sister, and taken in die act by her husband;
and, beside his incest, he is recorded to have been a necromancer: and
from this pope's piety came the council of Trent.
Pope Julius III. was not inferior unto him, who gave bis cardinal's
hat unto a sodomitical boy whom he had abused. This is that pope who
said he would hare his pork, (forbidden by his physician,) in despite of
God; and maintained, he had more reason to be angry for the keeping
back [of] his cold peacock-pie, than God had to cast Adam out of Paradise for eating an apple. Such a blasphemous as well as luxurious wretch
was he! Thus Prideaux.
I shall add but two instances more, of two famous women, one a pope,
and the other a popess:
The woman-pope was pope Joan, who succeeded Leo IV., sate in the
Papacy two years and six months; supposed to be a man, until at
length, being with child, she fell in labour in the midst of a solemn procession, whereby her sex and lewdness were discovered together. Hereupon there was an image of a woman with child set up in the same
place, where the pope was delivered both of her child and her life.
Ever since the popes, when they go to the Lateran, shun that street,
although the nearer way, in abhorreucy of the fact, and memory thereof.
There was moreover a chair of porphyry-stone kept in the Lateran, with a
hole in the midst, to try the sex of the new-elected. No less than fifty
Popish writers testify the truth of this history concerning pope Joan.
The other woman was a popess, as the pope himself called her,
namely, Donna Olympia, the sister-in-law and mistress of pope Innocent
X., who was perfectly at her devotion, not only in his younger years, and
whilst he was bishop and cardinal, but also in his elder years when he
was pope, and so continued until the very last. The history we have at
large, written in Italian by Gualdi, and translated into English. The
book is called, " The Life of Donna Olympia Maldachini, who governed
the Church during the time of Innocent the Tenth." In the preface of
the book there is this passage: " By the great example laid before us,
they must needs confess that the churchmen of the Roman faith will do
any thing with a woman but marry her." I shall refer the reader unto
the history, which relateth the great familiarities between this Donna
Olympia and the pope, having been too long in relating the viciousness
of his predecessors, although I have passed-by many persons and things
which might without wrong be spoken concerning them.
I must add something concerning the filthiness and uncleannesses of
the Popish clergy, and others under the celibate vow. Platina doth record,
that in pope Gregory the Great's time there were six thousand infants'
skulls found in a fish-pond at Rome; and what did this signify, but the

TO MARRY, IS A DEVILISH AND WICKED DOCTRINE.

369

whoredoms and murders which this celibate TOW was the occasion
of? Nicholaua de Clemangis, a Popish archdeacon, who lived and flourished in the year one thousand four hundred and seventeen,he wrote
a book, De corrupto Statu Ecdesi<et wherein he taketh notice of the
viciousness of all sort of persons, beside the pope, that were under this
celibate vow. Cap. 12: concerning THE CARDINALS, these are his
words : Nee enumerarc volo eorum adulteria, stupra, fornicationee, quibus
Romanam curium infeetant, nee referre abscomissimam illorum familite
titam, a dominorum tame moribus nullatenue absonam. "I will not
relate the adulteries, rapes, fornications, whereby these cardinals do
pollute the court of Rome, nor set out the most filthy life of their family,
not at all dissonant from the manners of their masters." Cap. 19 : concerning THE PRELATES, he thus writes : Qui totos in aucupio et venatu
dies agunt, gui noctee in conviviis accuratissimis et chords cum puellis
effoeminati insomnes transeunt, qui euo turpi exerfiplo gregem per devia
abducunt in prtecipitium. "The prelates spend whole days in fowling
and hunting; and, being effeminate, they spend whole nights in dancing
and sports with young women; and by their filthy example lead their
flock out of the right way upon a precipice." Cap. 20 : he calls THE
REGULARS, Ebrios, incontinentissimos, utpote gui passim et inoerecunde
prolem ex meretrice susceptam, et scortam vice conjugum, domi tenent. Et
hoa CANONICOB aliquis vocabii, gui etc ab omni eanone ecu reguld aunt
abalienaii ? " Drunkards, and most incontinent persons, who ordinarily
and shamelessly do keep whores instead of wives and children by them at
home in their houses. And who will call them regulars who walk by no
rule ? " Cap. 21: of THE MONKS he saith, Quanta magi continentes,
magis obedientes esse debebant, minus vagabundi, et e claustrorum septis
rarius egredientes in publicum ; tantb ab his omnibus rebus licet eos videre
magis alienos: pro labore desidia, pro continental et eequitaie libido et
superbia invasere. " By how much the more they ought to be continent
and obedient, by how much the less they ought to wander about, and go
forth into public from the bounds of their cloisters; by so much the
more we may see in them a contrary carriage and course unto these
things : instead of labour, slothinstead of continence and justice, lust
and pridehave invaded them." Cap. 22: of THE MENDICANTS he
writes : An non hi lupi rapaces aunt sub wilt imagine latitantes, gui more
sacerdotum Belts in euis penetralibus oblata devorant, mero et lautie epulis
earn non euis uxorious, licet s<spe cum suis parvulis, avidt satiantes,
eunctague libtdinibus, quorum torrentur ardore, polluentes ? " Are not
these mendicants ravening wolves under the form of sheep, who, like the
priests of Bel, do devour what is offered, with others' wives and their own
little ones, greedily satiating themselves in retired places with wine and
costly banquets, and defiling all things by their filthy and burning
lusts ?" Cap. 23: concerning NUNS and their monasteries, he thus
expresseth himself: De his plura dicere verecundia prohibet, ne non de
ccetu viryinum Deo dicatarum, sed magis de lupanaribus, de dolts et procdcid meretricum, de stupris et ineestuosis operibus, dandum sermonem prolixb trahamus. Nam quid, obsecro, aliud sunt hoc tempore puellarum
monasteria nisi qtuedam, non dico Dei eanctuaria, sed Venerix prostibula, sed laacivorum et impudicorum juvenum ad libidines explendas recep*

370

SERMON XIX.

THE POPISH DOCTRINE WHICH FORBIDDETH

tacula ? ut idem hodie sit puellam velare, quod et public^ ad ecortandum


exponere. " Modesty doth forbid to speak more concerning these, lest,
instead of setting forth a society of virgins devoted unto God, we should
describe a stews, and speak of the deceits and wantonness of harlots, of
rapes and incestuous works. For what other are the monasteries of
young women in these times, than execrable brothel-houses of Venus,
than the receptacles wherein immodest and lascivious young men do fulfil
their lasts ? and at this day it is the same thing to put a maid into a
monastery, and publicly to prostitute her, or put her forth to be a
whore."
We see what kind of persons celibate persons were formerly; how
well they kept their vow of chastity, as one of themselves acknowledgeth: and have we reason to think they are grown better of later
years ? We see what they have been in other countries ; let us also see
what they were before the breaking off [of] the Romish yoke in our own
land. In king Henry VIIl.'s time a search was made into monasteries
and religious houses concerning the life and manners of these Romish
votaries; and we shall find, in SPEED'S " History of Great Britain," a
catalogue of vicious celibate persons there found out, their names and
crimes. In Battle Abbey, fifteen sodomites. In Canterbury, eight
sodomites, and one that kept three whores. In Chichester, two sodomites ; in the cathedral church, one that kept thirteen whores. In
Windsor castle, twenty-five whores were kept amongst them. In Shulbred monastery, nineteen whores were kept. In Bristol, the abbot kept
four whores. In Maiden-Bradley, the prior kept five whores. In Bath
monastery, one had seven whores, and was a sodomite. In Abingdon
monastery, the abbot had three whores, and two children by his own
sister. In Bermondsey monastery, John White, prior, called " the bull
of Bermondsey," had twenty whores. FULLER in his " History of
Abbeys " doth relate this story:" One sir Henry Colt, of Nether-hall
in Essex, much in favour with king Henry VIII. for his merry conceits,
suddenly took leave of the king late at night, promising to wait upon his
Grace early the next morning. Hence he hastened to Waltham-Abbey,
being informed by his letters, that the monks thereof would return in the
night from Cheshunt-nunnery, where they had secretly quartered themselves : sir Henry pitched a buck-stall, (wherewith he used to take deer
in the forest,) in the narrowest place of the marsh, where they were to
pass over, leaving some of his confederates to manage the same. The
monks, coming out of the nunnery, hearing a great noise made behind
them, and suspecting to be discovered, put out the light which they had
with them, whose feet without eyes could find the way home in so used
ft path. Making more haste than good speed, they ran themselves all
into the net. The next morning sir Henry Colt brought and presented
them to king Henry, who often had seen sweeter, but never fatter,
venison." *
I might add many more instances, had I room and time; but I list
not any longer to rake in this dunghill. Being wearied myself in the
search, shall draw toward a conclusion, fearing lest I should trespass
upon both the patience and modesty of my reader. If my subject did
FULLER' Church-History of Britain," vol. ii. p. 220; edition of 1842.EPIT.

TO MARRY, IS A DEVILISH AND WICKED DOCTRINE.

371

not naturally lead onto this discourse concerning the lewdness and wickedness of these celibate persons, and if I did not apprehend that such
discourse might be of use, I would have passed by these things in
silence.
USE ii. What hath been said concerning the wickedness of the church
of Rome, occasioned by this forbidding to many, I hope may be a sufficient caution unto all of you to take heed, and move you to abhor both
the principles and practices of this corrupt church. Indeed, if any of
your hearts be set upon filthy lusts and the most abominable uncleannesses, and your consciences are ready under our Reformed religion, to
molest and trouble you too much, so that you cannot, without secret
lashes and stings within, prosecute your hearts' desires, and gratify your
vile affections; if you have a mind like swine to wallow in the mire of
the most nasty filthiness, and to get indulgences for such practices; I
would advise you to turn Papists: I know no better way that you can
take to sear And cauterize your consciences, that you may sin with the
least control.
And you of the female sex, if you desire more secretly to be naught,
and to veil all with a religious cloak, you may acquaint yourselves with
the priests and fathers of this church, who though they will not marry,
yet they will strain hard but they will gratify such an inclination in you;
and, to stop the mouth of your clamorous consciences, they will give you
forthwith an absolution, yea, and admit you unto the communion.
But if you would " deny all ungodliness and worldly lusts ;'* if you would
" live soberly, righteously, and godly in the world," as the word of God
and grace of the gospel do teach; if you desire to be sanctified here,
and saved hereafter; abhor Popery; come not near the tents of this
wicked church, lest you perish with them in the ruin which the Lord will
certainly bring upon them. Dtink not of " the cup of fornication"
which the whore of Babylon would put into your hands. Receive not
" the mark of this beast upon your foreheads." Read and consider one
scripture, which speaketh of those who turn Papists, sufficient to
affrighten all from admitting and embracing this religion, by the fearful
consequences thereof. The place is, Rev. xiv. 912: "And the third
angel followed them, saying with a loud voice, If any man worship the
beast and his image, and receive his mark in his forehead, or in his hand,
the same shall drink of the wine of the wrath of God, which is poured
out without mixture into the cup of his indignation; and he shall be
tormented with fire and brimstone in the presence of the holy angels,
and in the presence of the Lamb: and the smoke of their torment
ascendeth up for ever and ever: and they have no rest day nor night, who
worship the beast and his image, and whosoever receiveth the mark of
his name."
USE in. Lastly: You that are married ministers, and live with your
wives in holy wedlock according to God's ordinance, value not the
Popish doctrine or decree which forbiddeth your marriage. So long as
God is for it, no matter who they be that are against it. So long as
God's word doth allow it, no matter though the pope doth forbid it.
Only let it be your endeavour to " put to silence the ignorance and perverseness of foolish men," by being " blameless," as well as each " the

372

SERMON XX.

THE WORDS OPENED.

husband of one wife." Above all others, you that are ministers, and
have wives, should be as if you had none in regard of all inordinacy of
affection towards them; and let it appear unto all, that, although married,
you chiefly " care for the things that belong to the Lord, how you may
please the Lord." You need not care, or be concerned at the barkings
of the impure Papists, like dogs who bark at the moon, so long as your
conversations do shine.

SERMON XX. (XVIII.)


BY THE REV. RICHARD FAIRCLOUGH, A. M.
FELLOW OF EMMANUEL COLLEGE, CAMBRIDGE.*
THE PAPAL DOCTRINE

IN DENTING THE POSSIBILITY OF ASSURANCE IS FALSE,

AND HATH A DANGEROUS TENDENCY TO DESTROY THE TRUE PEACR AND


COMFORT OF SOULS IN THE CERTAIN HOPES OF EVERLASTING HAPPINESS.

THE

NATURE, POSSIBILITY, AND DUTY, OF A TRUE BELIEVERS


ATTAINING TO A CERTAIN KNOWLEDGE OF HIS EFFECTUAL
VOCATION, ETERNAL ELECTION, AND FINAL PERSEVERANCE TO
GLORY.

Wherefore the rather, brethren, give all diligence to make your calling
and election sure : for if ye do these things, ye shall never fall.
2 Peter i. 10.
THAT I may the more effectually discharge the duty incumbent on me,
and the more fully confute that pernicious error of the church of Rome,
which hath declared, that " a believer's assurance of the pardon of his
sin is a vain and ungodly confidence," f " it being," say they, " impossible for any person to know that he is now pardoned, much less that he
shall continue and persevere in the state of grace;" J I have made choice
of this portion of scripture, as the foundation of my present discourse ;
wherein it must be considered, that although controversial and polemical
treatises are usually large and full, yet the few moments allowed for our
present delivery, and the few pages allotted for the printing, of this discourse, necessitate me to manage things in a very contracted manner; so
as I must give you but only hints of some arguments on our side, and
also must rather obviate and prevent, than formally answer, all our
adversaries' objections. Avoiding all unnecessary amplifications and
popular illustrations, which might make our style more smooth and pleasant, I shall only deliver what may rationally convince your judgment;
In hie " Account of Ministers, &c., ejected or silenced," Dr.* Calamy adds this note
concerning the authorship of the present sermon: " 1 cannot he positive whether this last
be hie or hie father's ; " who was the Rev. Samnel Fairclough, A. M.EDIT.
t Certitudo remifsionis peccatorum est vana et omni pietate remote fiducia.Cone. Trid. sees. vi.
Primut faereticorum error est, paste fideles earn noiitiam habere de end gratia vt certd
lftde ttatuant tibi remitta etsepeccata.BELLARMINUS De Justif. lib. iii. cap. 3.

SERMON XX.

THE WORDS OPENED.

373

leaving the exciting of your affections to the more immediate influence of


the Good Spirit of God.
THE SCOPE AND DIVISION OF THE WORDS.

Briefly, then : the words I have read are an earnest exhortation to an


excellent duty.
In which exhortation, it .will be very much to our purpose to consider,
1. The person that gives the exhortation.
2. The person* to whom it is given.
3. The matter exhorted to.
4. The motives enforcing.
THE PERSON EXHORTING,

PETER.

1. The person that gives the exhortation is the apostle Peters one
eminent,
(1.) For his frequent temptations.
(2.) For his great falls by these temptation.
(3.) For recovery after those falls.
One much tempted.
(1.) Peter was a person subject to frequent and violent temptations
unto sin.At one time the devil had so transformed himself into an
angel of light, that he had almost thereby transformed Peter into an
angel of darkness. Peter thought he acted the part of a saint and
friend to dissuade Christ from going to Jerusalem ; but Christ intimates
that Peter acted therein the part of a devil, when he said to him, " Get
thee behind me, Satan." (Matt. xvi. 23.) At another time, the devil
desired to winnow Peter as wheat; (Luke xxii. 31;) and you know how
he was sifted in the high priest's hall.
One foully fatting by temptation.
(2.) Peter was one that, being tempted, had greatly miscarried^ and
fallen into gross sin.For you do not only read of his dissembling, and
of his too great complying with the superstitious Jews in their ceremonies and worship; (Gal. ii. 12, 13;) but appearing like a downright
apostate; * renouncing of Christ, and forswearing any knowledge of him.
(Matt. xxvi. 34, 6975.) He that shall consider the experience which
Peter had of Satan's power and subtilty, and of his own impotency and
weakness, (both which considerations might afford arguments against the
possibility of assurance,) may at first wonder that Peter should ever
attain to any assurance himself; much more that he should be the author
of such an exhortation as this to others.
One recovered from temptation by Christ's intercession, and the Spirit**
efficacy.
(3.) But Peter, as he had experience of Satan's malice, of his own
insufficiency, so he had experience,
(i.) Of the prevalency of his Saviour1s intercession.Christ had prayed
that Peter's faith might not fail in the habit, although it did fail in thq,
act. (Luke xxii. 32.)
* this we deny not but that the pope may be Peter* successor.

374

SERMON XX.

THE WORDS OPENED.

(ii.) He had experience of the Spirit's efficacy in working true sorrow


and repentance for his great in.And hence, in part, it is, that Peter is
most fit of all men to encourage weak believers against their despairing
and desponding fears, and to put them upon endeavours after assurance.
Moreover, Peter had received a command from Christ, that when he
should he " converted," that is, recovered from his partial apostasy, he
should endeavour to " strengthen his brethren ;" (Luke xxii. 32 ;) and
probably it is in obedience to this command of Christ that he is thus
earnest in this exhortation.
THE PERSONS EXHORTED,

TRUE BELIEVERS.

2. The persona to whom the exhortation is given are called in the text
"brethren"By which title is not only expressed every true believer's
dignity, who is a brother to the very apostles themselves; (which fraternity is infinitely more desirable than that bastard nepotism which some
Romish cardinals boast of;) but also by this compellation the truth of
their graces is declared. For the apostle had before described them to
be, (I.) Such as had " obtained like precious faith " with himself. (2.)
Such as were endued with saving " knowledge." (3.) Such to whom God
had communicated "all things pertaining to life and godliness." (4.)
Such as God had called to glory and virtue. (5.) Such to whom God had
given " exceeding great and precious promises." (6.) Such as were made
" partakers of the divine nature.',' Lastly. Such as had " escaped the
pollutions of the world through lust." (Verses 14.) These are the
persons who, although they had " obtained precious faith," yet had not
attained certain knowledge of their own spiritual state, but were in a
possibility, yea, in a very great preparation, thereunto.
It is an abominable falsehood which Bellarmine boldly reports, that we
teach, that except men have assurance, they are not true believers, nor
shall they ever be saved.* This is an impudent calumny : for if any particular persons abroad have thought that a special and full persuasion of
pardon of their sin was of the essence of faith, let them answer for it;
our divines at home generally are of another judgment: bishop Davenant
and bishop Prideaux,f and others, have shown the great difference
between fides and fiducia, between recumbence and assurance; and they
all do account and call assurance " a daughter, fruit, and consequent of
faith." And the late learned Arrowsmith tells us, % that God seldom
bestows assurance upon believers till they are grown in grace: " For,"
saith he, " there is the same difference between faith of recumbence and
faith of assurance, as is between reason and learning. Reason is the
foundation of learning; so, as there can be no learning if reason be
wanting, (as in beasts,) in like manner there can be no assurance where
there is no faith of adherence. Again : as reastm, well exercised in the
study of arts and sciences, arises to learning; so faith, being well exercised on its proper object, and by its proper fruits, arises to assurance.
Further: as by negligence, non-attendance, or some violent disease,
learning may be lost, while reason doth abide; so by temptation, or by
spiritual sloth, assurance may be lost, while saving faith may abide.
BELLAHMINUS De Just. lib. iii. cap. 3.
t DAVEN \MIVS De Sal. Cer. sect. 3 ;
PBIDKAUX, Cer. Sept.
J Tactica Sacra, lib. ii.

SERMON XX.

THE WORDS OPENED.

375

Lastly: as all men are rational, but all men are not learned; so all regenerate persons have faith to comply savingly with the gospel-method of salvation, but all true believers have not assurance."
THE MATTER OF EXHORTATION.

3. The believers in the text were in a state of salvation, but wanted


assurance. Hence the apostle puts them upon diligence to attain it;
which acquaints us with the matter exhorted to.Where observe, (1.)
The matter ultimately intended ; namely, the making of their calling and
election sure. (2.) The mean subserviently directed to, namely, the
giving diligence to attain it. (3.) The order of directing their diligence:
first, to make their calling, and, secondly, their election, sure; for no
man knows any thing of his election further than he is assured of his
being effectually called.
THE MOTIVES.

4. The fourth and last part of the text affords us the motive* by which
the exhortation is enforced.Which are,
Implied.
(1.) Either implied, in these words: " Wherefore the rather." And if
you look back upon the two next preceding verses, you will find in them
a double argument, (i.) Ab utili, " from the fruitfulness " that accompanies assurance: " If these things be in you, and abound, they make
you that ye shall neither be barren nor unfruitful in the knowledge of the
Lord Jesus Christ." (Verse 8.) (ii.) Ab incommodo, "from" a double
"danger:"
First. Of growing more and more ignorant of spiritual truths.'* He
that lacketh these things is blind." (Verse 9.) The word .< signifies
" purblind." Purblind persons do see; but they see' only things near at
hand. Many true believers are weak believers ; not so strong-sighted as
Abraham was, that could see Christ's day afar off. (John viii. 56.)
Unassured persons are not able to look steadily to those things that are
to come.
Secondly. There is danger of more frequent falling into actual sin.
For although God will not suffer them to fall into any habitual custom of
sin ; yet they are very apt to forget that they were " purged from their
old sin," (2 Peter i. 9,) and so are so much the more ready to " return
with the dog to the vomit, and the swine that was washed to the wallowing in the mire." (2 Peter ii. 22.) Not that any truly regenerate person
doth so ; but there is a moral tendency in spiritual sloth and laziness to
procure such apostasy.
Motive expressed.
(2.) Which is farther also intimated in this tenth verse, where you
have the motive expressed in the text itself: " If ye do these things, ye
shall never fall;" that is, "Live you in a diligent exercise of saving
faith till you come to assurance, and God will make good his own promise, that you shall be ' kept by the power of God through faith unto
salvation ;' (1 Peter i. 5 ;) perseverance being designed, decreed, and

376

SERMON XX.

THE NATURE OF AN EFFECTUAL CALL.

promised by God in the behalf of all those that he hath effectually called,
and did eternally elect." *
The words thus opened afford us these two general propositions:
THE FIRST GENERAL PROPOSITION.

That it is the privileffe of a true believer, that it is possible for him, to


make his calling sure for present, and thereby to become assured of his
election past, and consequently of his perseverance unto glory to come.
THE SECOND GENERAL PROPOSITION.

That it is a believer's duty to give all diligence to make his present calling, past election, and future perseverance, sure.
I. The first general proposition doth branch itself into three special
propositions.
(I.) That it is possible for a true believer to make his Calling sure.
(II.) It is possible thereby to know he was elected.
(III.) And by both to become assured that he shall persevere unto glory.
THE FIRST SPECIAL PROPOSITION.

(I.) I begin with the First special proposition, that it is possible for a
believer to make his calling sure.Here it is necessary that two things
be undertaken and performed: First. Explication: Secondly. Probation.
EXPLICATION.

FIRST. Two things are to be opened:


1. What is understood by our " calling ? "
2. What is meant by a " sure calling ? "
" What is an e/ectual call ? "
QUESTION i. "What is to be understood by our ' calling?*"
ANSWER. Calling, strictly taken, is an act of a person declaring hia
desire of another person's approach and access to him. Thus the centurion tells Christ, that he could say to one servant, "Come, and he
cometh;" (Luke vii. 8;) and thus Christ bids the Samaritan woman call
her husband, and come to him. (John iv. 16.) But the word, more
largely taken, is used for any declaration of the will of one person to
another, where compliance with that will is required. Thus it is said,
that Jacob called his son Joseph, when he declared his will to him, saying,
"Bury me not in Egypt;" and he made him swear. (Gen. xlvii. 29.)
And in this large sense God is said to call a sinner, when he reveals his
own will, and a sinner's duty; as when God calls him to repentance, to
faith, to holiness. It is the work of God to make known his pleasure,
and it is the duty of men to comply therewith.
The word here, "our calling," is nomen participiale ["a participial
noun "] : and it is taken not actively, for our calling upon God, as when
it is sometimes put for all that worship which we perform to God, as in
that phrase, " Then began men to call upon God;" (Gen. iv. 26;
* Stabilis est Dei gratia yua fuktuniur: ergo immunes sttnl a periculo cadendi.CALVINUS in loc. "The grace of God by which they are supported, is firm and stable: therefore they are safe from the danger of fulling."EDIT.

SERMON XX.

THE NATURE OF AN EFFECTUAL CALL.

377

1 Cor. i. 2;) but it is taken passively, for God's calling of us, the nature
of which act is folly expressed in 2 These, ii. 13, 14: "But we are
bound to give thanks alway to God for you, brethren beloved of the
Lord, because God hath from the beginning chosen you to salvation
through sanctification of the Spirit and belief of the truth: whereunto
he called you by our gospel, to the obtaining of the glory of our Lord
Jesus Christ." That which I would have you observe at present from
hence is this, that the preaching of the gospel, and the revelation of
God's will therein, is God's call. So the apostle eaith, Ye were " called
by our gospel," that is, our preaching of the gospel.
God' call of two kind* : 1. In word only ; 2. In word and power both.
But here we must distinguish that the call of God in the gospel is twofold: 1. In word only ; 2. In word and power conjoined. So Paul distinguishes in 1 These, i. 5: " Our gospel came not unto you in word
only, but also in power, and in the Holy Ghost, and in much assurance.".
Now according to the different means which God uses in calling, so there
follows a different fruit, success, or consequent of God's calling.
Hence ineffectual or effectual.
Hence it comes to pass, that God's call sometimes is ineffectual, and
sometimes effectual. So the same apostle plainly declares in 1 These, ii. 13 :
" For this cause also thank we God without ceasing, because, when ye
received the word of God, which ye heard of us, ye received it not as the
word of men, but as it is in truth, the word of God, which effectually
worketh also in you that believe/' Observe hence, that it is the work of
God's Spirit in the heart, superadded to the word of the gospel, as
spoken hymen, that makes any call effectual. Without this inward work,
God may call, and the soul will never answer; (Prov. i. 24 ;) but when
the Spirit co-operates with the word, the souls of the elect become
obedient unto God's call; they so hear his voice as to live; (John v. 25;)
there is then an enlivening, yea, a creating, power appearing therein. I
grant, there is a sort of men arising among us that scoff at this great work
of regeneration, and deny the infusion of principles or habits of grace; but
we have not to do with these men at this time, who have totally fallen
from the faith, and are greater enemies to the cross of Christ than the
Papists themselves.
The judgment of Thomas Aquinas about infused habit of grace.
Sure I am, that Thomas Aquinas, that famous person whom the church
of Rome have canonized for a saint, tells us, that since there are some
men endued with such habits which cannot be attained by the power of
nature, because by them some men are fitted for the end of salvation,
therefore it is necessary that God be owned as the immediate infuser of
these habits.* And he further adds, that as God produces some natural
effects without the help of second causes, (as health is sometimes bestowed
without the help of physic,) so God infuses habits of grace without and
beyond the power of nature.) And whereas this learned person foresaw
that some men might here object, that God's infusion of these habits
* Prima Secunda, quest. Ii. art. 4.
\ Ibid, quseet. xli. art. 4.

378

SERMON XX.

THE NATURE OF AN EFFECTUAL CALL.

into some persons and not into others, doth plainly prove discriminating
grace; (which doctrine of late hath been denied and derided by the
Socinians and some others;) therefore this Angelical Doctor makes his
confession plainly, that he, for his part, doth own discriminating grace ;
and that he doth firmly believe that God, agreeably to his own wisdom,
and for reasons reserved to himself, bestows more grace on some than
upon others ; * and that though it be most agreeable unto man's nature,
that habits should arise from frequent acts and much exercise, yet God
may and doth work such habits of grace in some men which nature
cannot work; and therefore he concludes, that they are supernaturally
produced. I have given you the opinion of this author about an effectual
call the more folly, because I am confident, that had some men who
oppose the infusion of habits been old enough or diligent enough to
have perused the writings of such a person as Thomas Aquinas, before
they had divulged their own fond notions and opinions, they would (out
of a kind of ambition to be accounted ,, " like-minded," with
such learned men) not have made such an open scoff and derision of
discriminating and effectual grace ; wherein they do not only contradict
the express words of holy writ, but also oppose the doctrine of the most
learned of the Fathers and Schoolmen,* and that with a most bold as
well as blind confidence.
I must beg pardon for this short but necessary digression, because it
is this effectual work of God's Spirit, in regenerating the soul by infusing
of habits of grace, which distinguishes an internal effectual call of God
from a mere external and ineffectual one: and this is the thing which is
chiefly intended in the text to be made sure; namely, that it might
be known whether or no God hath so called thee by his word, as that
also he hath wrought in thee by his Spirit; whether God hath illuminated
thy understanding, and inclined thy will, so as thou hast complied with
God's will, and hast answered his call; whether, when God did draw
thee, thou didst run after him; (Canticles i. 4 ;) whether, when God did
knock at the door of thy heart, thou didst open to him ; (Rev. iii. 20;)
whether, when God did entreat and persuade thee to be reconciled to him,
thou didst consent; (2 Cor. v. 20;) whether, when he did woo thee, he
did also win thee; whether, when he invited thee to the wedding-supper
of his Son, thou didst make no excuse or delay, but didst accept, and
welcome, the offer of the gospel with faith and love. (Luke xiv. 18.)
All which if thou didst do, it did arise from the power of an inward call,
being snperadded to the outward call of the word; the very essence of
an effectual call consisting in the Spirit's regenerating the soul, and
giving " a new heart," (2 Peter i. 4,) which is scripture-language j or
in the Spirit's infusing of new principles and habits of grace, according
to the phrase of the Schools. So that now by " calling" here in the
text, you must understand an inward effectual change wrought in the
heart by God himself in the work of conversion and regeneration, or the
Spirit's infusing of habits of grace into thy heart.
Non iniquut et Deut si inaqualia aqualibus preeparatTWA quaest. xii. art 4.
" God is not unjust if be bestows unequal portions upon those who are equal."EDIT.
t CHRYSOSTOM, AUGUSTINE, BERNARD. See C.ATHARIM?S and EISENRRENIUS De Certttudine Graitee.

8EBMON XX.

THE NATURE OF ASSURANCE.

379

" What is meant 6y ' sure coding ?'"


QUESTION xi. "What is meant by 'sure calling/ or wherein consists
the nature of assurance ? "
Certitude duple: objecti vel subjecti, rei vel spei.
ANSWER. There is "a double certainty" of an effectual calling:
1. One, the certainty of it in itself.
2. The other, the certainty of it unto us.
1. Our catting is sure in itself, so soon as ever God hath effectually
called us, whether we know it, or know it not. God may effectually call,
and we may have surely answered God's call; and yet we may not be
sure that God hath so called us, or that we have so answered. But yet
our calling hereby is made sure in itself; and this the Schools call certitudo objccti, " the certainty of the object."
2. Our calling i sure unto us, when we know that God hath effectually
called us; and this the Schoolmen call certitudo subjecti, " the certainty of
the subject." The word in the text, (3, signifies " firm, stable, steady,
and fixed, and sure;" either, (1.) As a building is sure that hath a good
foundation; or, (2.) As a conclusion is sure that is drawn from certain
premisses: * in like manner our calling may be said to be sure, (1.)
Either when it hath the efficacy of God's Spirit as its sure foundation ;
or, (2.) When it hath the evidence of proper fruits; which are as good
premisses or sure arguments, from which we may conclude ourselves to
be effectually called.
That the text hath respect both to subjective as well as objective
certainty, is beyond all dispute with considerative men. For the persons
here exhorted, as I have shown, were true believers; and consequently
their calling was sure in itself before the exhortation was here given to
them to make it sure ; and therefore the exhortation must chiefly respect
subjective certainty, as something to be snperadded to objective certainty.
Hence when Bellarmine would, from this text, prove justification by
works, because in some copies the words are read thus : " Give diligence
to make your calling sure" reov , " by good works ;"
the most learned Chamier answers him, that granting the words be so
read, (Beza owning that he had seen such a copy,) yet it is very
absurd and illogical for Bellarmine to argue, that men's persons are therefore justified by good works in foro divino, [in the divine court,"] (as
the Jesuit doth contend,) because, according to this text, men's calling
may be justified or made sure by good works in foro conscientiee [ in
the court of conscience*]. For this there is no colour from these words;
because when vocation is said here to be made sure by good works, "it
is," saith Chamier, " to be understood, primarily and properly, of subjective certainty; ut constet esse efficacem, et ut ejus certitudo ostendatur signo proprio, nempe, bonis operibus, ' that it may appear to be
effectual, and its certainty may be manifested by its proper signs, namely,
by good works:' and in that sense we also own that men may be justified
by works, that is, declared so in conscience. But by 'a sure calling' in
* Thug Plato (in Timao) saith, that God is both 0tcuus G*>i " the most firm Being," and
fttaus yvtaffrov, " the most known Being."

380

SERMON XX.

THE NATURE OF ASSURANCE.

the text, is chiefly to be understood a calling assuredly known by the


subject to be an effectual and saving calling/'* See Beza and Calvin on
the place.
Subjective certainty is of two kinds : perfect, and imperfect.
Now this subjective certainty is two-fold: 1. Perfect. 2. Imperfect.
1. Perfect subjective certainty is when a thing is so known, as [that] it
cannot be better known; or when the subject is so certain of the truth
of a thing, as that he cannot be more certain of it, because he hath not
the least ignorance of the thing, or the least doubt concerning it. This
is perfect certainty. But here are three things to be noted. Let it be
considered,
Note, (1.) There is no perfect certainty amongst men.
(1.) There is no such thing as this perfect subjective certainty in this
world.Perfect certainty is only to be found in perfect men ; and it is
folly to say any men are perfect, or that there is any such thing as
perfect knowledge in this world. The apostle saith, " We know but in
part; " (1 Cor. xiii. 9 ;) and therefore it is impossible that we should be
certain any more but in part, that is, imperfectly certain.
Note, (2.) Some imperfect certainty is proper certainty.
(2.) Another thing which I would have our adversaries consider, is, that
imperfect certainty, though imperfect, yet it may be true and proper certainty, ana is in many cases to be accounted more than conjectural or mere
opinionative knowledge.For instance: we are told by God himself, that
no man can find out the Almighty to perfection; (Job xi. 7;) and the
most holy men in the world have some atheism remaining in them. Yet,
I hope, many men have a true and certain knowledge of God, although
no man hath a perfect knowledge of him; so a man may have a true and
certain knowledge that he is effectually called, although he hath not a
perfect knowledge of it.
2. Imperfect certainty hath these four properties.
2. Let it be considered, that the nature of imperfect subjective certainty
is always such a knowledge as hath these four properties : (1.) It is built
upon or drawn from most certain proofs and evidences; and therefore,
(2.) It is such as doth prevail against all irrational doubts; and, (3.) It
is accompanied or followed with proper fruits of undoubted certainty,
notwithstanding a mixture of ignorance, and some impressed or indiscursive
fears which may consist with it. (4.) It is such as God doth own for true
and proper assurance in holy writ.
Founded upon assuring evidences.
(1.) When knowledge is built upon rational assuring evidences, then it
ought to be accounted certain knowledge, notwithstanding some irrational
and unaccountable doubts may arise.A man that walks upon the leads
of a very high but very strong well-built tower, encompassed with battlements, doth know rationally that he cannot fall, and he is not rationally
* CHAMIERI Parutrai. torn. Mi. lib. xv. cap. 15.

SERMON XX.

THE NATURE OF ASSURANCE.

381

in any fear of falling; but yet when he looks from that height, he hath
irrational fears impressed upon him. And yet such fears as these hinder
not but that he is still certain that he shall not fall, because he can
rationally prove that he cannot fall. Thus a person assured of his
effectual calling by good evidence, is really and properly certain; although
possibly when he looks down from the height of future expected glory
into the bottomless pit of misery, from whence he hath escaped, some
indiscursive or irrational fears and doubts may be impressed upon him,
which may lessen but not destroy assurance.
Prevailing over all irrational doubts.
(2.) When assurance is actually stronger than diffidence, and doth
certainly prevail against distracting fears, then it is to be accounted certain assurance, though it be still imperfect.The truth and the degree of
a believer's assurance doth hold proportion to the truth and degree of his
grace; and by this proportion of one to the other they do very much
illustrate each other. Thus, First: There is an analogy between grace
, and assurance, in this, that as grace may be true, although it be not
perfect, so may assurance be true assurance when imperfect. Again:
As where sin reigns there is no grace, so where doubting reigns there is
no assurance; but as when grace prevails, it is accounted true grace, so
when assurance prevails over doubts, it is to be reckoned true assurance.
Lastly. Where grace is perfect without sin, (as in heaven,) there assurance will be perfect without all doubt, and not till then.
Followed with the proper fruits of assurance.
(3.) When a true believer's imperfect assurance is accompanied with
the proper fruits of true assurance, it is then true assurance.Such fruits
as these: (i.) Inward peace and satisfaction of mind, the feast of a good
conscience. (Phil. iv. 7; 2 Cor. i. 12.) (ii.) Joy in the Holy Ghost.
(Gal. v. 22.) (iii.) Power and strength over temptations. (James i. 2.)
(iv.) Victory over the world. (1 John v. 4.) (v.) Enlargedness of heart
in the love of God. (2 Cor. v. 14.) (vi.) Delight in his ways. (Psalm
xl. 8.) (vii.) Beady obedience to his will. (Psalm cxix. 32.) (viii.)
Patient bearing of the cross, and rejoicing in tribulation. (Job i. 21 ;
2 Cor. vii. 4.) (ix.) Freedom and boldness of access to the throne of
grace. (Heb. iv. 16.) (x.) A spirit of grace and supplication. (Gal.
iv. 6; Zech. xii. 10.) (xi.) Dependence upon God in all states. (Psalm
Ixii. 8.) (xu.) Great expectations from him. (Psalm Ixii. 5.) (xiii.)
All willingness to go hence, and a desire to be dissolved. (Phil. i. 23.)
When assurance is accompanied or followed with such fruits as these,
(and the assurance of many a believer is thus attended,) although it be
not perfect, yet it is true and proper -assurance.
Owned by God, and so called.
(4.) That assurance which God himself owns as true and proper
assurance, and is called so by the Spirit of God in scripture, is to be
acknowledged by us as such.God hath given divers names to a believer's
assurance, which speak it properly to be so. (i.) It is called erroi0>j(rif,
" a sure persuasion." St. Paul saith, that he was " persuaded that
neither life nor death/' &c., " should separate him from the love of God."

382

SERMON XX.

THE NATURE OF ASSURANCE.

(Bom. viii. 38, 39.)


(ii.) It is called , "certain knowledge."
St. John saith, "Hereby ire know that we are in him." (1 John ii. 5.)
(iii.) ?, " an evident probation." So a believer's faith is called
"the evident proof of things not seen." (Heb. xi. 1.) (iv.) 'Two<rTa<n,
" a substantial prepossession " of heaven. So faith is also called by the
same apostle in the same place, (v.) It is called ^, " a fulness
of assurance/' both in Heb. vi. 11; x. 22; and 1 These, i. 5. A
believer's assurance is owned by God, and said to be full, although not
perfect. So that the controversy between us and Rome is not,
Our controversy with Rome in this point is about the proper, not the
perfect, assurance of a believer.
1. Whether perfect assurance be possible, but whether certain assurance be possible.That is, whether a well-grounded, prevalent, and
influential assurance be not attainable. Bellarmine grants, believers may
have a conjectural hope; we say, true believers may attain to proper
assurance. The Papists grant an assurance of fancy; we contend for an
assurance of faith. Theirs is an assurance of opinion ; ours an assurance
of knowledge. I confess, the philosophic schools have divided all argumentation into demonstrative and opinionative; and they divided all
knowledge into perfect science, or mere conjecture; and hence arose two
sorts of philosophers amongst them: (1.) The , " dogmatists,"
who thought themselves perfectly certain of every thing, and doubted of
nothing, but were as infallible as the pope in his chair. (2.) The ,
a kind of seekers that did "restrain their assent," and doubted of all
things; like the Popish laity, that are kept in the dark, and are taught to
be blind. But the Protestants are of an elective kind of divines, who
know a middle way between both extremes; and therefore we do maintain
a possibility of certain knowledge, while we own an imperfection also:
there being various degrees of a believer's certainty, and of his assurance ; and yet the lowest of them is more than moral conjecture or
opinion. Bellarmine himself is forced to grant that there are three
degrees of certainty; * and although he doth not admit a true believer's
knowledge of his effectual call into any of those degrees, yet I shall
prove anon that a believer may attain a very high degree of certainty
therein.
Our controversy not about words or names.
2. But let it be observed, in the second place, that our controversy
is not about words or names of things.The question is not, whether a
believer's assurance is to be called certitudo fidei, or certitude fidudeet.Of
certitudo scientus; whether "an assurance of faith," or "an assurance
of confidence," or " an assurance of sense or of knowledge:" for, indeed,
it is not properly any of these; but an assurance mixed, and arising
partly from faith, partly from confidence, and partly from knowledge
both of reason and sense.
(1.) It may be called "an assurance of confidence;" inasmuch as the
degree of an assured believer's faith and knowledge most be such as
' In certitudine tret quasi gradut dittinguuntur,fa.BELLARMINUSDe Juttif, lib. lit.
cap. 2.

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

383

excludes all rational and prevailing fears and doubts, according as I have
already shown.*
(2.) It may be called " an assurance of faith/' from that special
interest that faith hath therein; inasmuch as no believer can attain to
assurance of salvation that doth not first fiducially, and by way of application, believe those peculiar declarations of God's grace and will in the
gospel, which are the foundation of a believer's salvation and assurance;
more especially these three : (i.) The way of salvation by Christ, (ii.)
The nature and properties of saving faith, (iii.) The certain perseverance of true believers to glory. It is called " an assurance of faith;" inasmuch as there must be an actual compliance with the way of salvation
by an explicit exercise of saving faith upon Christ Jesus; a believer
demeaning himself toward Christ, as toward " the Mediator of the new
covenant." (Heb. xii. 24.)
(3.) It maybe called "an assurance of knowledge;" inasmuch as
every assured believer must, first, know what are the signs of true faith,
and, secondly, must know assuredly that the signs of true faith are in
himself.
(4.) It may be called " an assurance of sense ; " inasmuch as a believer
knows, not only by way of rational proof, but also by way of spiritual,
internal, and experimental sense, that the work of God's Spirit hath
been effectual in a saving manner upon him.
All which I shall verify and make good by several arguments, in the
order and method following:
PROBATION. THE FIRST ARGUMENT: FROM THE CONCESSIONS
AND ARTICLES OF THE CHURCH OF ROME.

SECONDLY. For proof of this first proposition, I shall, First, argue from
the concession of our adversaries; that is, from some special articles of
their doctrine ; which, although we do not grant them to be true in themselves, yet they do afford sufficient argument for conviction of a Papist,
in our present case ; evincing that it is possible for a believer to attain to
assurance of his being effectually called.
The first Popish doctrine: that assurance is possible in an extraordinary
way, but not in an ordinary way.
The first doctrine of theirs which we shall take notice of is this:
They grant and affirm, that a believer may be assured of the pardon of
his sins by extraordinary means, by some immediate revelation; that is,
either by a voice from heaven, or the mission of an angel sent from thence .
but they deny it to be possible to know this by ordinary means ; that is,
by the revelation of God's will and of man's duty in scripture, with
reference to eternal life s although the mind of man be savingly illuminated
by the Spirit, and although conscience be enabled thereby to' compare a
believer's heart and life with the rule of the word.Now I would fain
know how St. Anthony, St. Galla, or St. Francis, who, Bellarmine saith,
Justi sectiritat, konis instar, dum quostibet contra te inrurgere contpicit, ad menti* nut
confidential redit, et tcit quad cum eot adversaniet tuperet, lie.OREGOHII Moral. Hb.
xxxi. cap. 23. " The security of the just man is like that of a lion; when he aee any
adversaries rising against him, he fells back upon the confidence of hi own mind, and
know that when he overcomes them," &c.EDIT.

384

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

were extraordinarily assured,* could be so well assured by a voice supposed to come from heaven, (which may be subject to many delusions of
fancy, and to divers cheats and impostures by men or devils, especially
when heard by one single person only,) as by the voice of Christ Jesus,
who was sent of God to reveal the rule of life, and by the voice of a man's
own conscience, assisted by the Spirit, enabling a believer to discern his
agreement with that rule. I grant that God gave testimony unto Christ
Jesus by "a voice from heaven;" (Matt. iii. 17 ; Luke iii. 22;) but observe, 1. This voice was frequently repeated. 2. Tt was given in the hearing of multitudes. (John xii. 28.) 3. God did speak nothing from heaven
immediately, but what he had, tantamount, spoken before in the scripture:
hence it is that Christ appeals not to this voice, but bids men " search
the scriptures," for they testified of him. (John v. 29.) And when
Christ tells his followers again, that God had given testimony of him, he
makes mention of the works that the Father had enabled him to do, but
makes no mention of his voice. (John v. 36.)
And as for assurance given by angels, it must needs fall short of the
assurance given by the Spirit of God; for the apostle supposes that an
angel from heaven (that is, Satan transforming himself into an "angel
of light," 2 Cor. xi. 14) may preach false doctrine, and be accursed;
(Gal. i. 8 ;) which is blasphemy to suppose of the Holy Spirit. Hence
also our Saviour intimates, in the parable of Dives, that the writings of
Moses and the prophets in scripture are much more convincing and
assuring, than the words of one arising from the dead, or one sent from
heaven. (Luke xvi. 2931.) If men may, then, be assured in Bellarmine's extraordinary way, they may much better be assured by the
ordinary way revealed in [the] scriptures.
The seccnd Popish, doctrine : that one man may be assured of another's
salvation, but not of his own.
The second Popish doctrine is this: they say that one man may be
assured of another's salvation, but that no man can be assured of his own.
The pope declares that he was sure of Bellarmine's salvation when he
canonized him for a saint; but Bellarmine was not sure of his own
salvation himself when he died; for his own nephewf relates that he
trembled at the thoughts of death; and that when some standing by
desired him that he would pray for them in heaven, he answered, that
for his part he knew not (when he was just expiring) whether ever
he should come there. Now of all sorts of men, the church of Rome
ought to grant assurance possible to believers themselves, whenas the
pope hath declared himself to be so infallibly sure of the salvation of so
many millions whom he hath canonized.
The third Popish doctrine: that the priest can give assurance by his word,
but God cannot do it by his word.
They say that the priest or confessor can give assurance by his bare
word, but deny God's word to be any good ground of assurance.
Bellarmine saith, that, "after confession, the priest by the word of
absolution doth give such evidence of justifying grace, as there can be
See BELLABMINIJS De Justif. lib. iii. cap. 5.

f MARCELLUS CERVINUS.

BERMON XX.

THE POSSIBILITY OF ASSURANCE.

385

no mistake therein;" these are his very words.* Here he mentions


confession as a help to assurance; yet afterwards he makes assurance to
depend wholly on absolution; for he saith, " It may often happen that a
man may confess few or none of his sins ; and yet the priest may assure
him of pardon, and he ought so to believe."f You see here that the
priest can give assurance, and assurance of faith also ; hut with him the
word of God can give no assurance at all, much less of faith. The
Jesuit will acknowledge that some dark conjectures or opinions may be
built upon the word of God, but no assurance; for he boldly, impiously,
and blasphemously saith, that " the certainty of those things that are
believed in the word is only dark and obscure, like that of opinion.''^
Thus he intimates as if God could not, but that the priest could, assure.
This is as if Cornelius should have disbelieved what Simon Peter spake to
him in the name of God, and should have believed Simon Magus whatever he spake in his own or the devil's name. Let all men judge,
if the priest may give assurance by his word, whether God cannot do
it by his word much more infallibly.
The fourth Popish doctrine : they say, " Men -may attain perfection,
yet not assurance."
They say, "Men may attain to perfection, and yet not to assurance"
The words of Soto are these: " It is possible for us so in this life to fulfil
the whole law of God, and .the precept of love, that we may avqid all
and every mortal sin;" by " mortal sin," he means, as Luidamus interprets,
whatever may lessen or violate our friendship with God. Now if men
may be thus perfect, certainly then they may know that they are thus
perfect; otherwise, they could be perfect without perfection. It is therefore a contradiction to say that men may be perfect, and not assured.
The fifth Popish doctrine : they say, "Men may merit, and yet not know
they are sincere."
The church of Rome say, that men may attain to works of merit and
super-erogation.I ask whether works done ignorantiy, and without
knowledge of rule or end, can be meritorious. Whatever act is blindly
and casually performed, is so far from being a meritorious act, as it is
not a moral act of obedience or service: if then men could perform any
work of merit or super-erogation, they must know first that they are sincere, and accepted of God as upright, before they can imagine that their
works shall be rewarded as meritorious. Yet our adversaries teach, that
men cannot be assured of acceptance; and yet they may not only be
perfect, but may be more than perfect; (so soper-erogation implies;)
that is, that they [may] "be righteous over-much," (Eccles. vii. 16,) or
they may be not only good, but too good ; which we will grant in the
proverbial sense. They mean by it, that men may be so righteous and so
good, as to purchase pardon for a thousand of other sinners, and yet may
* Confettiopimifeniitet ver&um aibtoleentis runt signa gratia justificantit practice, et efficacia, adeo vt/alta ete nonpottint.BELLABHINUS DePoe. lib. i. cap. 10.
t Fa
citt potest accidere uf, videlicet, minimom partem ttiontm criminvm quit aperiat; et tame
vert absoM'ur, et certd abtofatu creditorIdem, ibid. lib. ill. cap. 21.
J Oltcura
eft certitude earum rerun, qux tola fide vel apinioAe nituittur.Idem, De Just. fib. lil.
cap. 2.

386

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

remain unassured of their own pardon. Is not this strange doctrine ?


Would you, then, know the reason why the church of Borne holds these
absurd opinions, and seeks to maintain that both parts of a contradiction
are true, as in our present case they do, and I could evidence it by many
more instances ? To satisfy you about this spirit of contradiction, I shall
at once open the whole mystery of iniquity, and give you a golden key
whereby you may unlock their more hidden contrivances; a key of more
worth than any of those which the pope holds in his hand, or wears at
his girdle; by which he opens the treasures of all his enslaved vassals at
his pleasure. The print of our key you have, drawn by the apostle Paul,
in 1 Tim. vi. 35, whither I must remit yon; only let me tell you, that
the more you search into the Romish religion, the more yon will find it
calculated only for gain.* Assurance is therefore denied by them to be
ordinarily possible, because, could the laity attain to it without the extraordinary assistance of the priest, the price of pardons, indulgences, and
Absolutions would exceedingly fall. But although with them the scripture be an insufficient thing, yet money assures all things ; and at Rome
you may buy (if you he rich enough) not only assurance, but perfection,
and power of merit, and works of super-erogation, and what not ? But
no more of this.
THE SECOND ARGUMENT: FROM THE NATURE, USE, AND END OF
THE HOLY SCRIPTURES, WHICH ARE A GOOD FOUNDATION OF
ASSURANCE.

My Second argument to prove that it is possible for a believer to attain


to a certain knowledge that he is effectually called, shall be from the
nature, use, and end of the holy scriptures.If scripture be a good
foundation of assurance, then assurance is possible: But scripture is a
good foundation of assurance, upon a double account:
1. A* to the matter revealed.
2. As to the manner of revelation.
A* to the matter of them ; namely, the grace of God in Christ.
1. Scripture is a good foundation of assurance, if you consider the
matter of scripture-revelation.The sum and substance of all scripturerevelation is, the manifestation of God's grace in Christ Jesus unto sinners ; namely, that " God so loved the world, that he gave his onlybegotten Son, that whosoever believeth in him should not perish, but
have everlasting life." (John Hi. 16.) Or, in fewer words, "By grace we
are saved through faith; and that not of ourselves; it is the gift of
God." (Bph. ii. 8.) Or, in one word, " Grace " is the chief matter of
scripture.
Now God's grace, as it is revealed in scripture, is a good foundation of
assurance upon two accounts:
(1.) A* it is free grace.
(2.) A it is engaged grace.
Pietatem quaitom ducwit UK, Sic- " Those count gain godliness, who think [that] the
oraclee of God are given to no other end but to serve their avarice, aid measure all religion
by their own profit."CALVIN us in 1 Tim. vi. 35.

SERMON XX.

THE POSSIBILITY OP ASSURANCE.

387

Scripture reveal free grace,


(1.) Hie scriptures reveal the grace of God in it* freeneu, and so it
affords a good foundation of assurance. Were sinners to be justified by
works, or by their own merits, assurance were impossible; but it is "by
grace that we are saved;" that is, by the merits of our Mediator. God
freely accepts of that expiation which Christ hath made by the sacrifice
of his own blood upon our account. The Papists, that hold justification
by works, must necessarily deny the possibility of assurance; for if justification were by works, then if a believer should keep the whole law, and
fail but of one particular, he were guilty of all. (James ii. 10.) In that
case therefore no man could attain to assurance; " for in many things we
offend all." (James iii. 2.) But (blessed be God!) believers are "not
under the law, but under grace/' (Bom. vi. 14.) Now grace accepts,
for Christ's sake, sincere obedience, where no perfect obedience can be
performed. Wherever sin is neither deliberate nor habitual, it cannot
weaken a believer's evidence: neither ought the imperfections of believers
to hinder their assurance, because the grace of God in Christ is free,
accepting satisfaction from Christ.
Scripture reveal grace engaged.
(2.) The grace of God revealed in scripture is a good foundation of
assurance a it it engaged grace; that is, as it is grace revealed in a
covenant or promise. Grace as to any merit of ours is free; but as to the
promise of God, it is engaged. And as assurance were impossible, were
not grace free, that is, were believers still under a covenant of works; so
assurance were impossible still, if believers were under no covenant
dispensation at all. Believers could have no hold of grace, were it
never so free in itself, had not God given us assurance of his grace in the
covenant, and bound himself by promise. I know, some men do highly
magnify the essential goodness and kindness of God as the ground of a
natural faith. I grant that this divine benignity and goodness doth
afford some lesser hope or expectation of pardon; but it gives no solid
ground of assurance. The essential bounty, goodness, and mercy of
God is. like a deep and wide ocean, upon which the mind of man may,
as a vessel at sea, bear itself up in a calm; but if a storm arise, every
wise pilot will make -toward the shore, or to a safe rock, because it is
there only he can find good anchor-hold. Grace in a covenant, or in a
conditional promise, may seem to be grace bounded and limited; but yet
hope even there hath better anchorage than it hath upon God's general
grace and philanthropy, which may bear up the soul in a calm, but afford
little peace to an unquiet mind. It is the rock of our salvation revealed
in the promise that only can stay that soul which is once thoroughly
awakened and convinced of guilt. Now the scripture doth reveal God's
grace engaged by covenant to accept for Christ's sake all those that do
depend upon his Son's merits, and obey his commands, by an effectual
faith.

388

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

Scripture reveals the nature of that faith whereby a believer attains an


interest in Christ.
(3.) And that is another thing revealed in the word; namely, the
nature of that faith by which believers do obtain an interest in God's
grace through Christ,And upon this account the scripture is a good
foundation of assurance, inasmuch as, (i.) It reveals certainly and
undoubtedly that by faith in Christ we have an interest in God's most
free and promised grace. (John iii. 16.) (ii.) That it reveals certain and
undoubted marks of the nature of true faith in Christ. (James ii. 17,18.)
If then a believer be by the word informed that through faith in Christ
he may certainly obtain pardon of sin; and if he be also sufficiently
therein taught how to discover unfeigned from feigned faith by those
certain [" criteria "] or . [" marks "] which are laid
down in the word; (1 Tim. i. 5;) what can hinder the possibility of
a believer's assurance ?
The manner of scripture-revelation shows it to be a good foundation of
assurance.
2. Especially if you shall consider, in the second place, the manner of
scripture-revelation; which proves it to be a good foundation of assurance, in that it is, (1.) Full. (2.) Plain. (3.) Assuredly divine. (4.)
Designed for assurance.
(1.) Scripture-revelation of the way of life* is full; that is, all things
necessary to be known, both for salvation and for the furtherance of
assurance, are fully revealed, so as there is nothing wanting. (John xv. 15.)
(2.) All things are revealed plainly, clearly, and so intelligibly as that
the lowest capacity may reach and know the will of God, so far as concerns salvation; and he that is humble and obedient may understand
whatever is necessary to be known concerning salvation or assurance.
(John vii. 17.)
(3.) All things are abundantly assured to us to be of divine authority;
God having been pleased to set the seal of miracles to the patent of
every ambassador sent by him, and having attested the commission of
every ..penman of scripture, as appears by Heb. ii. 3, 4. But I do omit
the full proof of the sufficiency, perspicuity, and divine authority of the
scripture, because it is so abundantly done by others in the discourses
annexed.
(4.) A fourth property of scripture-revelation is this, that it was
revealed to this very end,that men might attain to assurance thereby. So
we are frequently told by God himself, namely, that " whatsoever things
were written aforetime were written for our learning, that we through
patience and comfort of the scriptures might have hope." (Bom. xv. 4.)
And lest any one should think that the Spirit of God by "hope" doth
only understand a conjecture, as Bellarmine interprets the place,* the
apostle John doth tell us, that the express design of his epistle was, that
those who believe might not only hope, but "know they had eternal
life." (1 John v. 13.) And Christ himself tells believers that he spoke
all those things " that they might have joy, and that their joy might be
BELLAKMINUS De Just. lib. iii. cap. 3.

BERMON XX.

THE POSSIBILITY OF ASSURANCE.

389

full.'* (John xv. 11.) And the author [of the epistle] to the Hebrews
gives us this very account, why God did not only make a covenant of
grace, but did also confirm and ratify it by an oath; namely, that
believers " might have strong consolation," or assured comfort. (Heb. vi.
18.) From all which^t is evident, believers have a good foundation of
assurance in and by the word.* And moreover it is evident that the
word was designed for this end. Now the rule is most true : Deutt et
natura nikil molivntur frustra, "God and nature design nothing in vain."
THE THIRD ARGUMENT : FROM THE NATURE OF MAN*S FACULTIES
AND POWER OF CONSCIENCE.

As God hath given believers a good foundation of assurance in the


word, so he hath given them sufficient help and power rightly and
assuredly to build upon that foundation; inasmuch as he hath endued
them with such faculties as are able to observe, discern, and judge of
their regular building upon that foundation; that if, God hath enabled
them to diecern certainly whether their hearts and lives agree with the
rule of faith and manners.If God had created the sun, but had denied
men eyes, no man could have known the path which he walks in, or
have discerned the end which he aims at: but God hath given both light
streaming forth from the word, and he hath given the eye of conscience,
that by both these men might come assuredly to know that they are
called out of darkness unto light, (Eph. v. 8,) and that they walk in that
narrow way that leads to life, (Matt. vii. 14,) because they always make
salvation the constant white and mark of their eye. The church of
Rome perverts all true religion at once, and destroyeth all rational obedience to God's command, as well as they do undermine all the best joys
and comforts of a good man's life,f while they deny that any man can
know assuredly what it is which he chooses for his portion, or what he
doth mostly prosecute, or what is the chief bent, frame, or complexion*
of his heart, or what is the tenor or course of his life and conversation;
whereas there are few persons living that bear not about them in their
own breasts a convincing argument, from the testimony of conscience,
how much the general conversation of some men does depart from the rule
of the word, and how near other men, in the tendency of their lives, do
approach to it. The dictates of most men's consciences do tell them, how
great a discerning they have of good and evil, and also of the nature of their
own actions. No man can be wholly ignorant of the law of God which is
written in his own heart; and few men who live under the preaching of
the gospel, but are conscious of the strivings of the Spirit of God with
them; and they know in what instance they have complied with its
motions, and against what calls thereof they have stopped their ears: how
much more then may every true believer certainly know the saving work
of God upon him! If an^unsanctified person cannot, wholly be a stranger
to himself, surely, then, the man that dwells much at home, that frequently descends into his own heart, that summons his own soul to
* Christ i fundamentum quod [" tie foundation itself"]; scripture IB fundamattum quo
[" the foundation on which"].
t Lather eaith, that if there were no other error in
Rome bat their denying the possibility of assurance, all men ought to reject communion with
them.LOTH KB in Gen. xli.

390

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

appear before him, and to come to trial,this man cannot easily be


ignorant what agreement there' is between the rule of God's word, and
the method of his conversation. Bellarmine doth much urge that text
of the prophet: " The heart" of man is deceitful above all things, and
desperately wicked: who can know it ? " (Jer. xvii. 9.) " If no man can
know his heart/* saith the cardinal, " then none can attain to assurance."
But we answer:
1. That though an unregenerate heart which Is desperately wicked
be deceitful, and not to be known, yet so are not the hearts of true
believers.
2. The question is propounded of one man's knowing the heart of
another, but not of a man's knowing bis own; so Peter Martyr and others
upon the place.
There are three offices of conscience which it is able to discharge, and
thereby it doth exceedingly promote a believer's assurance.
1. There is in conscience , by which power it is able to eye
its rule.
2. 2uvei8jjcnj, a power to compare man's actions with the rule.
3. Kprif, a power to pass sentence or judgment either of condemnation, whereby it doth , " accuse;" or of absolution, whereby
it doth , " excuse;" as the apostle speaks, Bom. ii. 15.
Conscience is both a judge, a witness, and an executioner upon the
trial of man's heart and life.
Conscience judge according to law.
1. Conscience is a judge.I will not say, it is a king to give law ; but
it is a judge to try and to pass sentence according to law. Hence the
apostle John doubts not to say that the voice of conscience is one and
the same with the voice of God: " Hereby," saith he, " we know that
we are of" him in "truth, and shall assure our hearts before Mm. For
if our heart condemn us, God is greater than our heart, and knoweth all
things. Beloved, if our heart condemn us not, then have we confidence "
even "before God." (1 Johniii. 1921.) That person that is acquitted
at the bar by a judge acting according to law, needs not fear to appear
before the king himself on the throne.
Conscience a witness as to matter of fact.
2. Conscience discharges the office of a witness.St. Paul calls it " a
witness:" "I say the truth in Christ, I lie not, my conscience also bearing witness;" (Rom. ix. 1;) and St. John gives it the same title: " He
that believeth hath the witness in himself." (1 John v. 10.) Heathens
could say, Conscientia mille testes, "Conscience is a thousand witnesses;"
but the apostle speaks yet more, when he joins the Spirit of God as a cowitness with our spirits: " The Spirit itself beareth witness with our spirit,
that we are the children of God." (Bom. viii. 16.)
Conscience is a rewarder or punisher according to sentence given,
3. Conscience is a rewarder or punisher according to the nature of the
sentence which it pronounces.If conscience doth accuse, no such severe
tormentor as conscience is, as is evident in the instances of Cain, and

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

391

Judas, and Spira; if conscience doth acquit, no such comforter and


rewarder: " Our rejoicing," saith Paul, " is this, the testimony of our
conscience," &c.: (2 Cor. i. 12:) no such joy, no such feast, as the joy
and feast of a good conscience. (Prov. xv. 15.) Well may it be said,
that "a good man is satisfied from himself." (Prov. xiv. 14.) This
"bread" is often "eaten in secret:" it is "hidden manna," and is
so much the more pleasant: (Prov. ix. 17:) this is joy that a stranger
meddles not withal, (Prov. xiv. 10,) and is so much the more secure.
The " new name" and " the white stone" none know but those that
have them, (Rev. ii. 17,) even "the sons of consolation."
THE FOURTH ARGUMENT : BECAUSE IT HATH BEEN ATTAINED.

Assurance is possible to be attained because it hath been attained.


Ab esse ad posse valet consequential 1. Job declares his assurance in that
he saith, he knew that his Redeemer did live; Aw, emphatically his, not
another's, Redeemer; Ms Redeemer, as to eternal as well as temporal
concerns ; so he describes him: " He shall stand at the latter day upon
the earth," the day of resurrection, after worms had devoured his skin
and his flesh ; then should he see him owning and receiving of him into
glory. (Job xix. 25, 26.) 2. David also was so assured of his interest
in God, that he with assured confidence requires salvation from God's
hand: " I am thine," saith he, " therefore save me." (Psalm cxix. 94.)
3. Another instance of assurance we have in Hezekiah, who could appeal
to God on a death-bed, that he had walked before God in truth with a
perfect heart, and had done that which was right in God's sight. And
it is evident, his assurance was good; for God accepts of the appeal, and
declares it to be true. (Isai. xxxviii. 35.) But the most convincing
instance is that of Paul, in Rom. viii. 38, 39, where he declares so great
a plerophory of assurance, that he was persuaded, neither life, nor death,
nor any other thing should separate him from the love of God. The
Romanists do variously excruciate themselves to evade the force of this
text. Some of them say,f the apostle speaks only of a conjectural persuasion; but Pareus proves that the apostle never useth the word
,, " I am persuaded," (with reference to his own salvation,) but
he intends full assurance by it: so in 2 Tim. i. 12 : "I know whom I
have believed, and am persuaded" (that is, " I am assured") "that he
is able to keep that thing I have committed to him against that day."
God's power is not an object of conjecture, but of knowledge and
assurance. Others of that church say,| that although Paul was assured
that not ar T creature could separate him from the love of God, yet he
was not sure but he might separate himself by the apostasy of his own
will. Of t^se men the learned Chamier doth well demand whether the
apostle's wil were not a creature ; and also, whether God cannot by his
own power keep our wills to himself, after he hath made us of unwilling
to be a willing people. For notwithstanding there may after conversion remain a natural power in men to alienate their hearts from God,
yet by Christ's mediation and the Spirit's superintendency in true
believers, there remains no moral power actually to do it. And, further:
" From actual being to possibility the consequence is valid."EDIT.
t STAPLETUN, VASQUEZ.
t SALMERO, PKRKRIUS.
Pcmttratia Cathoiica, torn. iii. lib. xiii.

392

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

" Since no creature can do any thing toward our separation from God
but by our wills, it is folly," saith he, "to think that the apostle doth
not include a believer's will, when he saith, * No creature shall separate
a believer from God.'" Bellarmine, to avoid the text, runs to his old
refuge, and grants that Paul was truly assured, but it was by an extraordinary revelation, which no other believer can ordinarily attain to.*
The folly of this evasion I have already in part detected; two things
more I desire may here be considered: 1. That when any persons have
declared, in the scripture, their full assurance, they have spoken of it
not as of a thing of extraordinary revelation, but as of a thing of evident
probation. 2. That yet they have spoken of their assurance as of a
thing of as great certainty as can be desired. For the proof of both
these, I shall instance in the apostle John, who often asserts his assurance; but, 1. He reckons it not grounded upon immediate revelation, but upon rational evidence and probation. His words are these :
"Hereby" (ev ) "we do know," saith he, "that we know him,
if we keep his commandments/* (1 John ii. 3.) And again : " Hereby "
(the same word is here used again) "we know that we are of" him in
"truth, and shall assure our hearts before him." (1 John iii. 19.) You
see, in both places, he speaks argumentatively, not by way of revelation :
and yet observe, 2. That his assurance was full and strong; for it is
expressed by words importing as great assurance as can be expected:
-, -, Scimus qubd novimus, " We know that we
know him;" and in the other text the emphasis seems greater: Ev
yivcotrxofuv ? aAijdeiots wpev, / vrtHropev
ypuov "Hereby we know that we are of" him in "truth,
and" we know [that] we " shall assure our hearts before him." (1 John
iii. 19.) So that, you see, many believers have attained to assurance; and
therefore it is possible,
THE FIFTH ARGUMENT: FROM THE INSTITUTION, NATURE, USE,
AND END OF THE SACRAMENTS.
It is possible to attain to assurance, because God hath designed our
assurance in the instituting of those ordinances which do properly tend to
the begetting and increasing of assurance; that is, God hath therefore
confirmed his promises and the covenant of his grace by visible signs and
seals, for the begetting and promoting [of] our assurance of his love
and favour to us.There could be no greater reason of the institution of circumcision and the passover under the law, and of baptism and
the Lord's supper under the gospel, than God's intending thereby the
giving' all necessary and useful helps and furtherance of subjective
assurance. Hence it is that the apostle Paul tells us, that the promise
and the blessing was sure in itself to Abraham long before he was
circumcised. (Rom. iv. 11.) It may then be inquired, To what end was
circumcision instituted ? The same apostle tells [us that] the end was,
that it might be a ground of greater assurance ; for so he saith, " Abraham received the sign of circumcision, a seal of the righteousness of the
faith which he had yet being uncircumcised." Now unto this seal of
circumcision under the law the seal of baptism answers in the gospel:
* De Jtut'f lib. iii. cap. 5.

SB&MOM XX.

TBS POSSIBILITY OF ASSURANCE.

393

and as the striking of the blood of the paschal lamb on the door-posts
of the Israelites gave farther assurance, after the promise was made, that
the destroying angel should not smite the first-born of any Israelite ; so
the institution of the Lord's supper was intended for a begetting [of] the
greater assurance in the heart of a true believer, that God will not destroy
him for the sake of the blood of his Son that is thereby represented: both
sacraments being intended as seals of the covenant of grace, more visibly
ratifying thereof to sense, and confirming faith thereby.
Moreover, God in the sacraments doth confirm a believer's faith, inasmuch as he doth therein, by his ministers, make a more particular and
personal offer and application of his grace to every true believer. In the
sacraments there are to be considered, 1. The confirmation; and, 2.
The more special application of the benefits of the covenant of grace ;
and by both these a believer's faith is strengthened, and his assurance is
promoted. It is one argument that Becanus, the Papist, useth against
the possibility of assurance; namely, because God hath not by name
declared to any person that his sins are forgiven any where in scripture.
But this cavil and objection we have already obviated, and told you that
all universal and general propositions do include singular and particulars.
It is nowhere said, that Thomas or John shall not do any murder, or
shall not steal; but the command is as binding as if they had been
named: the case is the same in promises as in commands. But we
might answer mo eensu ["in a sound sense"] farther, with St. Bernard, that in the sacrament of the Lord's supper there is an actual
exhibition and particular application made of the grace of God, whereby
all true believers are personally and actually invested into that grace by
a direct and immediate assurance given. The father explains himself
thus: " The priest," saith he, " in the eucharjst doth as it were invest
the receiver with an assurance of pardon, as some men are invested into
an estate by a rod or staff, or as a woman is invested into an actual
interest in her husband's estate by her husband's putting a ring upon
her finger, or as a canon is invested by a book put into his hand, or as an
abbot is invested by a staff." * We do not say, with the Papists, that
the sacraments do actually confer grace by virtue of the external application ; but we say, that in the sacrament there is an assured "offer" of
grace made to every receiver, and unto all true believers they do " sign,
seal, and assure " a certain and undoubted interest in pardon.f Bellarmine saith, that " after the receiving of the sacrament," as he calls it,
"of absolution, very many believers have, and all believers ought to have,
a certain and confident assurance of pardon of sin." $ In which words
of the Jesuit, I desire three things to be observed : 1. How openly and
plainly Bellarmine contradicts himself. 2. How he hath incurred the
anathema of the Trent council. And, 3. How he hath conceded what
we plead for.
1. This admired doctor takes liberty to contradict himself, as so great
a scholar may much better than another; for if you consult his third
* Domino patsioni appropmgwmt, invettiri tuot de gratia tuA curavit, ire.BEBNABDDS
Be Ccend Dam. sera. i. , f Offervnt, nan confenmi; tignant et obtignant.
\ Pott
reception tacramentrtm piurinu fidelium habent, et habere detent, Jiduviae ccrtitudinem de
rcinittione peccatorwn.BELL ARM IN us De Pun. lib. iii. cap. 2.

394

SERMON XX.

THE POSSIBILITY OF ASSTJRANCK.

chapter of hie third book Of Justification," he there tells you, that it is


a gross error to say that any believer can have any each sore knowledge
of their own grace, so as that they can, by an assured faith, determine
that their sins are forgiven:" * but in the second chapter of his third
book " Of Repentance," now quoted, you see that he had said before, that
" after absolution, many believers have, and ought to have, an assurance
of faith that their sins are forgiven." If these things be not contradictions, I know not what are. Some of his friends would help him, by
saying that there is difference between an assured faith in one place, and
an assurance of faith in another; or between certd fide statuere, and
flducice certitudinem habere. If any one shall so distinguish, he will but
farther discover his own folly ; because certitudo fiducue, " assurance of
faith," is, of the two, more large and comprehensive than certa fides,
which we translate " sure faith." Assurance or confidence doth always
suppose sure faith, or certain assent, as the ground, root, and foundation
thereof, f There may be faith where there is no confidence, but there
can be no confidence where there is no faith: he that therefore saith,
that " it is possible for & man to be assuredly confident of the pardon
of his sin," doth contradict him that saith, " It is not possible for any
man to believe his sins are pardoned." Bellarmine, by saying both
these things, doth plainly contradict himself.
2. But we shall wonder at this the less, because, in the second place,
we may observe that he makes bold to contradict in most express terms
his most holy council of Trent; the words of which council I quoted in
the entrance of this discourse; wherein they declare that certitudo fiduciee,
" assurance of faith,"or * assurance of confidence," translate it as you
please,concerning pardon of sin is vain and impious. But Bellarmine
saith, that " many believers hare (and all ought after absolution to have)
this " certitudinemfidueiae,"assurance of faith" or "confidence:" call it
by what name you will; yet the contradiction is direct, the same word
being used by the council and by the Jesuit. Now who can by any distinction reconcile these two contradicting positions? And therefore I
suppose, none can free our poor doctor from the anathema passed upon
him by the council. For my part, I always thought a council to be
more infallible than the pope; (though I wiU try before I will trust either
of them;) I am therefore confident that the pope did err when he made
a saint of this cardinal, whom we find accursed by the council.
3. But we Protestants ought to pardon and absolve the Jesuit from
this anathema, .pronounced for his contradicting the pretended general
council, since he doth not in this contradict the truth, but doth grant all
that which we plead for, even almost in the very words and terms by
which the Protestants themselves express it; for there is little or no
difference between the very phrase which I have quoted out of Bellarmine's second book " Of Penance," and the very words of his adversary
Chemnitius, in his Examen, which are these, that " a true penitent, or
Primus haereticorum error est, posse fideles earn notitiam habere de tnd gratia ut certd
fide statuant tU>i remisea ease peccoia.BELLARMINOS De Juftif. lib. iii. cap. 3.
t Fides est fiducial fundamentwn: fiduda, estfidei actusPRIDEAUX, Lectio vii. <v Faith
fc the foundation of trust and confidence: confidence is faith in exercise."EDIT,

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

395

one that acts true faith on Christ, may by an assured confidence determine that his sine are pardoned." *
I shall conclude this argument with this NOTE, that if it he granted,
that after the pretended sacrament of penance and absolution by a priest,
a believer may become assured of the pardon of his sin; he may much
better conclude his sins to be pardoned after the right use of the sacrament of the Lord's supper, which was designed to be a seal and confirmation to his faith.

THE SIXTH ARGUMENT: BECAUSE IT is POSSIBLE TO ATTAIN TO


ALL ASSURING EVIDENCES.

The sixth argument is this : It is possible for a believer to prove that


he if effectually called by all assuring evidence; and therefore it iepossible for him to attain to a certain knowledge that he it effectually called.
There are three, and but three, sorts of assuring evidences: 1. Demonstrative argument; 2. Unerring sense: 3. Infallible testimony. Now
it is possible for a believer to prove that he is effectually called by 'all
these several sorts of evidences.
By demonstrative argument.
1. By demonstrative argument; that is, a demonstration which proves
either the being and existence of a thing by its inseparable and distinguishing effects, or proves the nature and kind of a thing by the special
and essential properties of it. Now a believer may prove that he is
effectually called, or that he is regenerated, and that the Spirit of God
hath infused the habits of saving grace into him,
From the proper effects of infused habits of grace.
First. By peculiar, proper, and distinguishing effects of infused habits
of saving grace.The effects of all habits are their respective acts; and
although all sorts of gracious acts do not prove habits of true grace, yet
God hath declared in his word that there are some acts and some exercises of grace, which do demonstratively prove infused habits of grace,
and do evidence an effectual call. This is proved by I These, i. 3, compared with verse 5. In the fifth verse Paul tells the Thessalonians, that
" the gospel came not to them in word only, but also in power, and
in the Holy Ghost, and in much assurance ;" that is, he tells them they
were effectually called. But how may this be proved ? What evidence
is it built upon ? See verse 3. He proves it by two things: (1.) By
the indwelling habits of grace; namely, faith, love, and hope. (2.) By
the distinguishing acts of those graces; namely, working, labouring, and
patience " Remembering," saith the apostle, " your work of faith, your
labour of love, and patience of hope." Now in the same manner (as
Paul doth) it is possible for many true believers to prove demonstratively
also the truth of their grace.
The work of faith.
(1.) They may prove the truth of their faith by its work.The apostle
James saith, that works " do show," or, as the word () signifies,
Pcccator in tend pamitentid efide in Christum pottit ccrtafiducid statuera iibi remitta
estepeccata.CtfEifMTii Ejmmen, ad sees. vi.

396

fSRMOM XX.

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" demonstrate," the truth of faith. (James ii. 18.) All sorts of works
do not prove faith to be saving; but some works do manifest it, and by
them it is possible to prove an effectual call. (I Peter i. 7.) I will
name (and I must but name) some works of faith, which are all as so
many demonstrations of true faith, (i.) Prizing the Lord Jeeus above
all things. (Phil. iii. 8.) (ii.) Receiving him in all his offices as offered
in the gospel. (John i. 12.) (Hi.) Victory over the world. (1 John v.
4.) (iv.) Quenching of Satan's fiery darts. (Eph. vi. 16.) (v.) Purifying of the heart. (Acts xv. 9.) Wherever these works or effects of
faith are, there certainly is saving faith.
Labour of love.
(2.) Love may be demonstrated by its labour; that is, by its exercise
and peculiar fruit* and effects.The word TIJJ ayeeirns, "labour of
love," mentioned by the apostle, (1 Thess. i. 3,) is used not to signify
any irksomeness or burden that love feels ; for nothing more delightful
and pleasant than the work of love ; but to intimate the diligence, constancy, and universality of love's exercise. Where love to God is sincere,
there love commands the heart; the interest of God in such souls is
superior to all other interests. Hence God's " commands are not grievous ;" (1 'mJohn v. 3;) and this is a property of love that demonstratively proves it to be the work of the Spirit in an effectual call. If the
apostle John had any logic in him, he thought this to be a demonstration, that "he that keepeth his word, in him verily" (that is, certainly,
undoubtedly) "is the love of God perfected;" (1 John ii. 5;) that is,
evangelically complete and sincere. The nature of true love is such,
that it will make itself manifest. If men would design to conceal it
front others, it is difficult to be hid ; but for a man to hide it from himself, it is impossible. The consideration of which forces Bellarmine to
confess, that " love to God, or charity, is a most certain note whereby
alone the children of God may be distinguished from the children of
Satan." * Thus again, while our adversary opposes the possibility of
assurance, he doth contradict himself, and most fully grant it to be possible ; because there are confessedly some certain marks and signs of the
children of God, and by these fruits they may be known. We have
instanced in two graces, of faith and love; we shall instance but in one
other, namely,
The patience of hope.
(3.) Hope : this grace may be demonstratively proved to be wrought by
the Spirit in an effectual call, by that distinguishing effect or consequence
of it, which the apostle mentions also in the fore-quoted place ; namelyy
a constant, patient submission to the will of God, in parting with any or
all the enjoyments of this life, and in bearing whatever affliction God in
his wisdom shall think fit to try a believer with.I do not .say that either
hope or patience, when separately taken, but only in conjunction one
with the other, are certain signs of true grace. There is a great deal
of presumption or false hope in the world ; but false hope is never fol* Gharitas est ipta tola certissima nota, qua JUii Dei a filiis diaboli decernantur. *LARMINUS De Jiutif. lib. iv. cap. 15.

SERMON XX.

THE POSSIBILITY OF ASSURANCE*

397

lowed with self-denial, or with an entire resignation to the will of God,


so as to forsake all and to follow Christ. On the other hand, there may
foe some kind of patience which may he nothing hut a stoical apathy,
and a senselessness under sufferings, or only a blind boldness to engage
with difficulties. Now this oftentimes arises from pride, not from evangelical hope, nor from a sense of interest in the love of Christ. Now
we do not say that such hope or patience, when so divided, are certain
arguments of regeneration, but [that] they are only so in conjunction;
and we say that patience, when it is a fruit of gospel hope,it is then
an effect of the Spirit's work, who hath infused that hope at a habit of
saving grace; and it is demonstratively proved to he so, because this
hope is of the same nature as saving faith,* and it hath many evidences
which certainly manifest it to be saving: (i.) This hope purifies the
heart. (1 John iii. 3.) (ii.) This hope rejoiceth the heart. (Bom. v. 2.)
(iii.) It assures the heart. (Heb. vi. 11, 19.) (iv.) It saves the soul.
(Rom. viii. 24.) Now these effects are able to distinguish presumption
from right hope, and also argumentatively to evidence an effectual call.
From the essential properties of saving habits.
Secondly. It is possible to prove by demonstrative argument that the
Spirit of God hath in/used the habits of saving grace into the heart by
the special and essential properties of these habits.There are four properties of some acts which do prove the existence of habits ; and do evidently show, that those acts and exercises do flow from principles or
habits either, (1.) Naturally; or, (2.) Acquired; or, (3.) Infused; and
the four properties are these: (1.) Facility and promptness or preparedness to act. (2.) Delight and pleasure in acting. (3.) Universality as
to the object about which it acts. (4.) Constancy as to continuance in
acting. Now it is possible for a believer to discern that the exercise of
his grace hath all these properties, f and thereby he may demonstratively
prove that his graces are habitual, and consequently that they were
infused in an effectual call; for I have proved that they cannot be natural
or acquired habits, and therefore they must be infused. That it is possible for a believer to attain to these properties, and to discern them, I
shall briefly prove (although I could be urge) in the instance of David,
who attained to and discerned, (1.) A facility and readiness, a fixedness
and preparedness, in the exercise of his grace, as you may see in Psalm
cviii. 1 ; Ivii. 7. (2.) A joy, delight, and pleasure in acting or doing
the wiU of God. (Psalm xl. 8; cxix. 16, 35, 47, 70, 92, 143.) (3.) An
universality in his obedience, and in that respect which he had to all
God's commands. (Psalm cxix. 6.) (4.) A constancy and continuance
(not as to every particular, but as to the general course) of his obedience. (Psalm Ixxiii. 25; cxix. 44, 117.)
That other believers may attain to the same properties as David did,
none can deny; and that they may discern them as David did, can be as
* Out adversaries grant a certainty of hope, and therefore nraet grant a certainty of faith;
for scripture useth often to apeak of both these as one grace, and the Hebrew word,
signifies both " to believe " and " hope."
t All these properties, are comprehended
in those two words in Psalm li: mO 11 " a free spirit;" {13i Mil " an established
spirit."MAIMONIDIS More Nevockim.

398

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

little denied; and therefore it is possible to prove an effectual coll by


demonstrative argument.
Unerring sense.
2. It is possible for a true believer to prove that he is effectually called
by an unerring sense. Every kind of life is endued with a sense proper
to its nature; * for there is a certain connexion between life and sense ;
and the more high and noble any principle of life is, the more clear and
perspicuous are the sensations and perceptions of that principle. The
senses of the animal life are evident, and the perceptions of the rational
life are more discernible than they; but no sense so quick and clear as
that of the divine life, because the principle thereof is more high and
noble. Here possibly a half-witted pretender to reason will cry out,
that " to discourse of spiritual senses and the perceptions of the divine
life, is to speak nothing but enthusiasm, and things which none understand." I answer, Monsieur des Cartes was far enough from enthusiasm ; yet that master of reason builds all his philosophy upon a principle of inward sense; namely, Cogito; ergo sum, " I know I think;
therefore I know I am." And he farther tells us, that the idea, or
inward sense, of a God, is the best argument to prove that there is one.f
Again: I ask, Were the philosophers of old, Plato and Aristotle, enthusiasts, who agreed in this, that all men are naturally endued with a
double faculty of discerning ? One they called facultas , " a
discursive faculty;" the other, facultas , "an intellective
faculty;" by the latter of which, some truths, they said, were intuitively and directly seen, , , " not by argumentation," but by
internal sense: $ and this all men know and acknowledge, who are selfacquainted in any measure. And agreeable hereunto the Spirit of God
is pleased to represent the perceptions of the divine life by expressions
of sense; as, of seeing the Just One; (Acts xxii. 14;) of hearing and
learning of the Father; (John vi. 45 ;) of smelling a savour and sweet
odour in gospel-revelations; (2 Cor. ii. 14;) of tasting that God is
good; (Psalm xxxiv. 8 ;) of touching and handling the word of truth.
(1 John i. 1.) Now as it is folly to strain scripture-allusions too far,
and to take its metaphors in the literal and proper sense; so it is madness and gross ignorance, on the other hand, to think that by these
expressions the Spirit of God did not intend to inform us, that every
true believer doth as truly discern spiritual objects by an internal sense,
as any man doth discern material objects by his bodily senses.
Three acts of sense, whereby a believer may know that he is effectually
called.
I shall instance but in three acts of divine sense, whereby it is possible for a believer to prove sensibly that he is effectually called.
The lord Herbert saith," Every being is endued with sense, even the very element:" Est
in yuovis inarticulate et incautoelemento ittstinctusquidamnaiuralis.HERBERT De Veritate.
The Pythagoreans thought it equal cruelty to cut off the branch of a tree, as to break the
leg of an ox or the arm of a man j affirming that all trees were endued with sense.DIOGENES LAERTIUS De Fiti Philos.
f CARTESIUS De Methodo.
1 ARISTOTELIS
AnalyL Pott. lib. ii. cap. nit.

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

399

By discerning a divine light illuminating hi understanding.


(1.) Many believers do see such a light breaking-in upon their under"
standing, doth manifestly declare itself to be the especial work of
God's own Spirit.For by two properties the teaching of God's Spirit
may be distinguished from the common teachings of men, or from the
sole convictions of a natural conscience :
(i.) By the clearness and fulness of this light.When the Spirit
co-operates with the word, then a believer in God's light sees light, as
the Psalmist phraseth it; (Psalm xxxvi. 9;) he sees " eye to eye/' as
the prophet Isaiah expresses it. (Isai. lii. 8.) Divine light is full, and
descends deep, and enters far into the minds of men: " Wisdom enters
into the soul." (Prov. ii. 10.) God shines into the heart. (2 Peter
i. 19.) And hence truth is said to be written, (Heb. viii. 10,) to be
engraven, (2 Cor. iii. 3,) to be sealed, (Job xxxiii. 16,) on man's heart
and soul.
(ii.) By its influence on practice.No truly divine teaching is or can
be detained in unrighteousness; (Bom. i. 18;) and hereby it is distinguished from common teaching: sun-light is distinguished from moonlight by its brightness, and by its warmth also. A mere natural conviction is like a flash of lightning in the night, which makes a short
discovery of some objects, but vanishes before a man takes one step of his
journey; but when the Spirit teaches by the word, the Spirit makes the
word " a light" to a believer's " feet and a lamp to his paths ;" (Psalm
cxix. 105;) that is, it becomes a practical light; and hereby it is also
known to be effectual.
He feels a divine power prevailing upon his will.
(2.) A true believer feels a divine power prevailing upon his will,
which he proves to be supernatural both by the exceeding greatness of it
in its principle, and also by the mighty working of it in its effects.
The apostle Paul desires of God, that the Ephesians might know
that they were effectually called, and that they might also know
the hope thereof, in Eph. i. 18. And in verse 19 he declares how
this might be obtained; namely, (i.) By discerning " the exceeding
greatness of God's power toward them that believe;" that is, in its
principle, (ii.) By discerning " the working of this mighty power" in
them that believe ; that is, in the effects thereof. God's power exercised
upon and toward believers is said here in itself to be "great;" nay, more,
it is " greatness ;" farther yet, it is " greatness of power;" higher yet,
it is " exceeding greatness of power:" ju-fyedo;
/>5 eij Tjjtiaj ; * evepyeiav
. (Eph. i. 1.9.) Can this power be put forth
upon man, and man be wholly insensible thereof? It is impossible;
especially if you add the other consideration of the effects that are
wrought by this power in believers s such as these: the "quickening" of
lifeless sinners, and the raising of them from the " dead ;" (Eph. ii. 1 ;)
the "renewing of the spirit of the mind;" the "putting on the new
man, which is created after the image of God in Christ Jesus, in
righteousness and true holiness." (Eph. iv. 23, 24.) These signal effects,

400

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

which a believer cannot but feel, do as certainly prove an effectual call,


as the works of the old creation do prove the existence of a God, or the
miracles wrought by Christ did prove him to be the Son of God.
He hath a spiritual taste of the goodness of God and his ways*
(3.) A true believer hath a spiritual taste of God's love andfavour, and
of the goodness of his ways ; and by it he is able to prove that he is born of
God. According to that of the apostle in 1 Peter ii. 1. But Bellarmine
here doth object, that hypocrites and apostates are supposed in Heb.
vi. 4, 5, to have a taste of the good word of God.
Hellarmine's objection from Heb. vi, 4, 5 answered.
I answer : (i.) A hypocrite may have a taste of the word, but it is but
a taste ; whereas a true believer drinks so deep of these waters of life,
that they become " a well of living water springing up to everlasting
life." (John iv, 14 ; vii. 38.)
(ii.) Although a hypocrite may have some taste of the sweetness of
the word, yet he always tastes a greater sweetness in the* world ; but it is
contrary in believers : David tasted the word to be " sweeter than
honey," and more precious " than much fine gold." (Psalm six. 10.)
The stony ground received indeed the word with joy at first, but parted
with it again, rather than undergo the sorrow of persecution. (Matt.
xiii. 20,21.)
(iii.) A hypocrite may taste some sweetness in the promises and privileges of the word, and the gifts of the Spirit ; but not in the precepts
of the word, or graces of the Spirit. Simon Magus would part with the
world, and give money for the miraculous power of the Spirit ; but he
regarded not the sanctity of the Spirit, or obedience to its laws : (Acts
viii. 18, 19 :) but a believer thinks that in the very "keeping" of God's
commands " there is great reward ; " (Psalm xix. 11;) and David professes his delight to do the will of God. (Psalm zl. 8.)
Sense is a certain and an unerring evidence.
So that by these and many other acts of sense, which I must not
name, a believer is able to prove that he is effectually called, and that
certainly, and without error or mistake. For the rule holds good in the
due exercise of spiritual as well as bodily sense, that sensus non fallitur
circa proprium objectum, "sense cannot be deceived about its proper
object." Bodily sense is so certain, as that Christ himself appeals to it
in a proper case : reason discerns that spirits have neither flesh nor bones ;
and Christ bids his disciples to exercise their sense, and to feel that he
had both.* (Luke xxiv. 39.) From the certainty of outward sense, we
do most justly reject the doctrine of transubstantiation : the receiver
sees bread, feels bread, smells bread, tastes bread; and yet the senseless
priest would have men believe that it is flesh.
But a Papist will tell you, that there may be deceptio visas, " a mistake in sight and sense," both external and internal. I answer : The
* The Papists are of the opinion of Heraclitus : avBpwmv '
" No man must believe his eyes." Like as the Philistine dealt with Samson, they would
pat oat oar eyes, that we might grind in their mill, or bring grist to it : like the Pharisees,
that would persuade the man born bund that he was so still, because they were unwilling to
own Christ the author of his sight. (John ix. 26.)

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

401

evidence of sense in general is certain and unerring, (although there may


be some mistake in particular acts of sense,) upon two accounts : First.
Because the causes of particular errors may always be known to be,
(1.) Either the ill disposition of'the organ, as in a jaundice-eye; or,
(2.) The distance of the object, as the apparent smallness of heavenly
bodies; or, (3.) The different medium through which the object is
beheld, as a staff half in water and half out seems crooked. Secondly.
Because, by much experience, observation, and guidance of reason, men
have been able to form and establish certain rules whereby to rectify all
these mistakes. In like manner, by the guidance of the Spirit, God
hath given in his word most certain rules whereby nwih may know from
whence the mistakes of internal sense do arise, and in what manner and
by what means they may be corrected. From all which I may safely
conclude, that as there are certain sciences built upon the certainty of
bodily sense, (as optics, and many other mathematical sciences,) notwithstanding particular mistakes in some acts; so it is possible, by experience
and observation, together with the guidance of the word and Spirit, for a
believer to prove, that his spiritual sense doth not err, and consequently
that he is effectually called. (2 Peter i. 19.)
By infallible testimony of the Spirit.
3. In the last place. I say, It is possible for a believer to prove that
he is effectually called, by infallible testimony of the Spirit.This sort
of evidence, by authority or witness, logicians call argumentum inartificiale, " an inartificial argument; " but in our case it is argumentum
certissimum, " a most certain proof:" for if God hath said, that " in
the mouth of two or three" human " witnesses every word is established," (Deut. xvii. 6; Matt, xviii. 16,) that is, made sure, how much
more sure is the evidence that is given-in by the Spirit of God who
cannot lie ! (Heb. vi. 18.)
This testimony either written or real.
Now the testimony of the Spirit of God is either written in the word,
or real in its works. How far the written testimony of the Spirit in
scripture, which is $, [" divinely inspired,"] is a foundation of
assurance, I have already declared.
The real testimony is either, 1. Material, mediate, and objective.
The real testimony of the Spirit is two-fold : First. Material, mediate,
and only objective; namely, when the Spirit of God, by the work of
sanctification wrought in a believer, doth thereby afford to a believer
objectively, (and mediately by the fruits of the Spirit) matter of proof or
evidence, whereby he may evince by argument that he is effectually
called. This sort of evidence I have also already spoken to; therefore it
is yet another kind of testimony of the Spirit that I would here more
especially insist upon ; namely,
Or, 2. Formal, immediate, and efficient.
Secondly. The efficient, immediate, and formal testimony of the Spirit
of God. Several divines call it by several names ; but they all under-

402

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

stand one and the same thing. That there is a witnessing work of
the Spirit distinct from the regenerating work and from the sanctifying work thereof, is evident hy that plain text of the apostle to the
Romans, where he saith, that " the Spirit itself beareth witness with our
spirit, that we are the children of God." (Bom. viii. 16.)
Three things considerable in these words.
Where ohserve, (1.) The testes [" witnesses"] ; (2.) The testimonium
[" testimony "] ; (3.) The modus testificandi ["manner of witnessing"].
The witnesses.
(1.) First. Observe the witnesses.These are two : (i.) The Spirit of
God; (ii.) Our own spirit. These are two distinct witnesses; and we
ought always to consider them as truly and properly distinct. For as
the Spirit of God is really and personally distinguished from our spirits;
so the act of the Spirit in witnessing is as truly distinct from the act of
our own spirits. A believer's own spirit doth sometimes prove, and may
witness actually and truly, its effectual call; and yet the Spirit of God
may at that time suspend its immediate testimony pro hie et nunc [" for
the present"]. Now all those things which can be really separated are
to be considered as distinct, even then when they are conjoined; and
that the testimony of the Spirit of God is distinct from the testimony of
our spirits, is evident from the words themselves, being duly considered :
for the apostle saith, that "the Spirit itself witnesseth with our spirits."*
But of this more, after we have considered,
The testimony or thing witnessed.
(2.) The testimony, or the thing witnessed.Which is this, " That we
are the sons of God;" which phrase comprehends, (i.) A believer's
regeneration, (ii.) His relation, of an adopted son of God. (iii.) His
" partaking of the divine nature," or being " conformed to the image of
Christ." (2 Peter i. 4 ; Bom. viii. 29.) (iv.) His obtaining of a right of
co-inheritance with Christ. (Bom. viii. 17.) Now regeneration, and an
effectual call, I have shown, are one and the same thing. The matter of
this testimony therefore, witnessed both by our spirits, and also by the
Spirit of God, is this,that we are effectually called.
The manner of witnessing.
(3.) The manner of witnessing is expressed by the word -,,&
" the Spirit doth co-witness;" which cannot be meant, as some would have
it, only of the Spirit's using the faculties of our mind instrumentally, as a
scribe useth a pen as his instrument to attest any writing. It is true,
that " the Spirit of God doth bear witness with our spirits," (Bom. viii.
16,) that is by our spirits, inasmuch as our own faculties are employed
in receiving and discerning the testimony of God's Spirit; but yet we
must be careful that we do not confound the act of God's Spirit with the
acts of our own faculties in this testimony; for so we* should also confound the distinction of the witnesses themselves ; and we should hardly
* Not TO tano , ["the same Spirit,"] but * ["the Spirit Itself"].

SERMON XX.

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403

escape confounding the distinction that is between the Spirit's objective


or material testimony, and its efficient and formal testimony.
Opened in three parts,
For avoiding of which, and for opening of the manner of the Spirit's
immediate witnessing, I desire that these things may be considered:
First part.It is by some operation, not voice: spirits speak the
language of spirits, and of their own region.'
That the Spirit of God, when it is said to witness with our spirits, is
not to be supposed to give its testimony by any external voice or words;
but it gives even its immediate testimony by some work or operation upon
the mind of man.That all sorts of spirits can express themselves to
spirits without words, is manifest in the acknowledged converse or communion that is between angels amongst themselves, good angels with
good, and bad with bad; as also by the suggestions of good angels
and bad angels upon the minds of men; * as also by that which the
scripture saith of mental or unexpressed, unuttered prayer, in Bom. viii.
26 ; and by the instance of Hannah. (1 Sam. i. 13.) If created spirits
can express themselves to spirits without words, much more may the
Eternal Spirit reveal himself to the mind of man how or as he pleases.
(Ezek. xxxviii. 10.) He that created the faculties of man's mind can
put them into act and exercise by what ways or means soever he
pleases: he that knows our thoughts before we think them, can cause
us to think or know whatever he pleases to impress upon them.
Second part.It is by rational conviction.
As all the revelations of God's Spirit are harmonious, and consonant
one with another, so are all the works of God's Spirit always agreeable
and concording, so as one work thereof destroys not another work of the
same Spirit.And thence it is that God, having endued men with faculties of judging and discerning of truth by its proper evidences, doth
never cause the soul of man to believe any truth, but he gives them a
ground or reason of its belief. I do not say, that he gives always a
reason of the thing, but he gives a reason of our belief: the supernatural
works of the Spirit do not destroy, but restore and perfect, nature. Now
the natural way of conviction of man's mind being by evidencing the
reason of things; hence, when the Spirit convinces man of any thing, he
doth [it], as it were, by argument. The Spirit of God convinces men of
righteousness, and of pardon of sin, in the same manner that it convinces of sin and its guilt; which is by way of argument, as the word
eXeyei doth signify, in John xvi. 8. Hence faith also (which is wrought
by the Spirit) is said to be jSXnro/tevcov, the argumentative
" evidence of things not seen." (Heb. xi. 1.) I hope no man is so weak
as to think that the Spirit convinces by verbal expression of the terms of
three propositions of an argument; but yet it doth something equivalent
thereunto. For,
* Some philosophers have undertaken to show the way hereby the angels and spirit
do .

404

SERMON xx.

THE POSSIBILITY OF ASSURANCE.

Third part.It is by special illumination.


The proper work of the Spirit in giving this testimony, is to illuminate
the mind of man, both in a greater degree, and to another end, than it did
illuminate it in its first work of conversion.In conversion, the objects
revealed are those that, being once discovered, do engage the soul to put
forth the direct act of faith; but in this witnessing work, the Spirit
reveals those objects that by their discovery do enable the soul to exercise
the reflex act of faith; and withal the Spirit doth immediately assist
the mind of man in its act of reflection upon the work of sanctification
formerly wrought by the Spirit.
You may understand both the nature and distinction of the Spirit's
testimony, how it is different from the testimony of our own spirits, by
this similitude : Suppose a purblind person reading a small print by the
light of a farthing-candle, by which he knows, and is able to testify
truly, what is written in that book which he so reads; yet when he considers how apt he may be in those circumstances to mistake, he still
doubts comparatively to what he knows when a skilful oculist hath
repaired his sight, and hath by glasses magnified the characters of the
book, and hath let into the room the beams of the sun, which were
before withheld. Thus the work of the Spirit is to assist our faculties,
and strengthen them, to irradiate and illustrate its own work of sanctification, and also to bring-in a fuller light from the word, making it speak
more clear and full: by all which the Spirit of God may be said to give
a different and distinct testimony from that which our unassisted faculties, or gradually unenlightened minds, could give of themselves.
'* Why is this called a co-witness f "
QUESTION i. If it be asked why this act of the Spirit of God is
called " a co-witnessing with our spirits," I answer, First. Because the
Spirit adds its special assistance to our spirits, in all and every exercise
of our faculties about their giving-in their testimony. In particular, (i.)
It irradiates the mind. And, (ii.) It more emphatically reveals to the
soul the truth of the promise,that every one that believes shall be
saved, (iii.) It more fully makes known its own work, and shows to the
soul by good evidences that it doth believe, (iv.) It assists the reason
of man more convincingly to draw the conclusion, that therefore it shall
be saved. And in this manner the Spirit witnesses to every proposition
of the assuring argument. Secondly, and more especially. The Spirit is
said to witness with our spirits, because the matter witnessed by the
Spirit of God is the same which is witnessed by our own spirits: and
this properly speaks it to be a co-witness; for it witnesses not only in
the same manner, but it also witnesseth the same matter which our
spirits do witness.
*' How is a believer certain that the Spirit doth witness ? "
QUESTION n. If it be demanded how a believer may be assured that
the Spirit doth certainly witness with our spirits; I answer: He may
be assured by two things: First. By that special distinguishing light

SERMON XX.

THE POSSIBILITY OF ASSURANCE.

405

that accompanies the testimony of the Spirit, which doth manifest itself
so as to overbear all. doubts and disputes both about our spiritual estate
and about this testimony itself: just as the light of the sun doth not
only discover other things, and reveal them; but doth manifest itself
by its self-evidencing property, which is able to convince every beholder.
Secondly. By the harmony and agreement that is between the testimony
of the Spirit of God and our spirits ; just as we know the testimony of
our spirits to be certain and true by its agreement with the word.
Except all these three agree in one, there can be no full certainty:
but a believer's assurance is always confirmed by the concurring testimony of these three:(i.) Of the word, (ii.) Of conscience, and, (iii.) Of
the Spirit, all witnessing one and the same thing, (i.) The sure word
of God kys down certain signs and marks of true grace, and witnesses
these signs to be good evidences, (ii.) Then conscience, or our own
spirit, witnesses that these signs are sound in a believer, (iii.)' Then
God super-adds the witness of his own Spirit, which enables us yet more
fully to know the things which are freely given us of God. And now
" what doubts can remain ? " * It is true, we are bid to " try " every
spirit, (1 John iv. 1,) and we have a way to try them by; namely, the
agreement of their testimony with the testimony of scripture and conscience. Although there may be such things as , or "mocksuns," and sometimes the glory of the true sun (which yet is a prodigiously rare instance) is not able to distinguish itself from its apes : yet
in this very case, by the rules of calculation, an astronomer is able to
distinguish the true sun from the false ; so that the science of astronomy
is never a whit the less certain. It is so as to the Spirit's testimony:
it is certain that by the word and conscience a believer may infallibly
prove the testimony of the Spirit to be true, and not false, because there
is and must be an universal agreement between all these three.
Our adversaries have, many of them, endeavoured to enervate the
single testimony of scripture, because of the " mysteriousness" of
scripture, as they call it. Others seek to debilitate the testimony of conscience, because men are apt to be partial. Others would weaken the
testimony of the Spirit, because it is apt to be mistaken. But should we
grant that none of those three witnesses were separately sufficient, yet when
they are conjoined, from thence there doth arise an undoubted assurance. Although the strength of one pillar, or the soundness of the
foundation alone, do not prove a house to be well built; yet the strength
of all the pillars, and of the foundation, considered together, doth fully
prove it to be strong. What, if one single soldier be not sufficient to
secure a fort ? yet may not many soldiers do it ? How much then do our
adversaries trifle, while they seek to engage one single combatant as no
good witness of assurance! But they dare not look our army in the face.
Behold, we are 'compassed about with a cloud of witnesses;" (Heb. xii. 1;)
let them dispel this cloud if they can. Although no man can be made sure
of the time of the day by a dial that hath no figures upon it; and although
a blind man cannot know the hour when there are figures upon the dial;
and although one that hath good eyes, and seeth the figures, yet cannot
'Orca>

;CHRYSOSTOMOS in Rom. viii.

406

SERMON XX.

HE THAT IS EFFECTUALLY CALLED

know the time if the sun shines not: yet from hence it doth not
follow but that, if there be a concurrence of lines and figures, of sight
and sun-shine together, and the dial be made and placed by infallible
rules of art, it will then certainly evidence the time of the day. In like
manner, the graces of God's Spirit imprinted on the heart, the eye of
conscience open in examination and observation, and the light of the
Spirit as the sun-shine,these three concurring together, and all of them
agreeing with the word, which is the standing rule of judgment, by
which all the others are regulated and ordered; I say, from hence
ariseth a demonstrative, undoubted, and infallible certainty; and this
concurrence being possible, it is therefore possible for a believer to
attain to an assured knowledge that he is effectually called.
THE

SECOND SPECIAL PROPOSITION, "THAT IT IS POSSIBLE FOR


ONE THAT IS ASSURED OF HIS CALLING, TO BE THEREBY
ALSO ASSURED OF HIS ETERNAL ELECTION;" PROVED FROM
THE NATURE OF ELECTION AND THE DEPENDENCE EFFECTUAL
CALLING HATH THEREON.

(II.) I proceed to the proof of the Second special proposition: That it is


possible for a believer who is sure of his effectual vocation in time, to be
assured also of his election in eternity.I shall need to be but brief in
the proof of this, having already in part proved that there is such a
thing as special and discriminating grace, whereby one call of God
preves effectual, another not. Now our adversaries themselves grant,
that if God doth exercise a discriminating grace in special effectual
vocation, it is necessary that he should eternally decree to exercise that
special grace upon those persons. The proof of this proposition will
depend upon these two arguments:
An effectual call depends upon eternal election, as upon its necessary
principal cause.
ARGUMENT i. If an effectual call doth depend upon God's eternal
election as upon its necessary cause, then he that knows that he is effectually called, may know he was eternally elected: (no man of reason
will deny this consequence, and therefore I need not prove it:) But
an effectual call doth depend upon God's eternal election, as upon its
necessary cause: And therefore he that knows the one, may also know the
other.This I shall prove from some plain and express texts of scripture.
See Eph. i., in the beginning of which chapter you have the nature
of election opened in all its causes and properties, which I must not
particularly name; in brief, you may observe that, according to the
apostle's description thereof, election is that decree of God whereby,
out of the mere good pleasure of his own will, he did eternally choose
some certain individual persons out of the corrupt mass of mankind,
unto the infallible attainment of grace here and glory hereafter. Now
if this be the nature of election, namely, that grace, or an effectual call,
was thereby eternally decreed to be conferred and bestowed, it will then
necessarily follow, that grace, or an effectual call, doth depend upon
election as its cause; which is plainly expressed in verse 4, where holi-

MAT KNOW HE WAS ETERNALLY ELECTED.

407

ness and blamelessness, which are inseparable properties of an effectual


call, are said to be the effects of God's election and choice. It is a very
good note of Thomas Aquinas, who observes " that love and choice in
God doth very much differ from love and choice in men: for love in
men/' saith he, " doth not cause loveliness in the beloved; but men first
discern a loveliness, and this causes a love and choice: whereas God first
exercised a free love in his eternal election, predestinating the way and
means of farther manifestation of his love, and then in time he effects
his own purpose, making the objects of his love to become lovely, by his
renewing his own image upon them in an effectual call." * Agreeable
hereunto is that expression of the council of Orange: " God loved us
not as we are by our desert, but as he designed to make us by his
gift."t
He that would rightly understand the relation [that] vocation in time
hath unto election in eternity, and he that would know the dependence
which that effect hath upon this cause, must first consider, that although
all the decrees of God are in themselves but one simple act of God's will;
yet, as to human apprehension, many men have conceived that there
are three distinct acts of the divine will comprehended in his decree of
election. 1. , " a choice," or a separating and singling out of
some individual persons to be the objects of his love. 2. ;, " a
purpose," or an intention and design of bestowing saving grace in
effectual calling of those chosen ones. 3. ITpoof 107x0$, "a predestination," or a pre-determination of bringing those called and gracious persons unto glory. I shall not here meddle with the controversy which is
agitated about the priority or precedency of these hist two acts of the
divine will; only you must consider, that as the decree of God, whereby
he purposed to bestow both grace and glory, was truly in itself but one
eternal act of his will; (and so there could be no priority of time
amongst them;) so we ought not in our conceptions to distinguish
between glory and grace, as if one were designed as the end, and the
other as the means; which is too common a mistake. For, in truth,
grace and glory differ only as lesser and greater measures of the same
thing; and therefore we say, that God's absolute and inconditionate
purpose effectually to call some persons, and to give them grace, passing
by others, doth declare the whole nature of God's degree of election,
inasmuch as the selection of the objects of God's love, and also the
nature both of the act and end of his love, are all comprehended in that
one purpose of effectual calling; which the Salmurian divines do show
more fully in their explication of election. All which, being duly
considered, do abundantly manifest that vocation'in time was a most
assured effect of election in eternity, according to that of Rom. viii. 23,
where almost in express words our calling is said to be the effect of God's
purpose. And agreeable also is that of 2 These, ii. 13, 14, where sanctification and faith, wrought in an effectual call, are declared to be the fruit
of being chosen from the beginning: " We are bound to give thanks
THOMJE AQUINATIS Summa, pars prima, qnaeat. xxiii.
t Tale no amat Dew,
gnalet futuri tvanu* iptiut done, non qualet tumvs nottro merito.Cone, jfrau*. II.
can. 2.
I " Grace is glory begun : glory is grace perfected."PRESTON " On the
New Covenant."
These Salmuriente, De Elections, lib. i. sect. 29, 30.

408

SERMON XX.

HE THAT IS EFFECTUALLY CALLED

alway to God for you, brethren beloved of the Lord, because God hath
from the beginning chosen you to saltation, through sanctification of the
Spirit and belief of the truth : whereunto he called you by our gospel,
to the obtaining of the glory of the Lord Jesus Christ." Observe here,
First. That God hath designed to bestow grace and glory on some men.
Secondly. That God actually accomplisheth his design by effectual calling
of these persons ; that is, by working of faith, or a belief of the truth, and
of sanctification in them. Thirdly. That the original and primitive ground
or cause of an effectual call, is God's eternal election and choice of them.
Therefore doth the Spirit bring the elect into the state of sons^ because
God hath predestinated them to the adoption of sons. The Spirit is the
immediate cause of regeneration; but that the Spirit works otherwise in
one person than it doth in another, is the effect of eternal election : and
there is always so certain a dependence which an effectual call hath upon
election, as that they are sometimes put for one and the same thing.
(Rom. ix. 11.)
Vocation depends upon election as its rule or measure.
ARGUMENT n. Secondly. We prove that all those that know they are
effectually called may know that they were eternally elected, because
effectual calling depend* upon God's eternal election as its rule or measure i that is, effectual calling, as to the persons called, is commensurate
with the objective matter of God's eternal election. My meaning is this:
that all those, and only those, persons that were eternally elected, shall
be effectually called ; and therefore whoever knows that he is effectually
called, may know he was eternally elected. The very essence of an
effectual call consists, as I have shown, in the Spirit's working of saving
faith in those whom it doth call; but the Spirit works saving faith in all
the elect, and only in them. This is plainly manifest in Acts xiii. 48 :
* "And as many as
were ordained to eternal life believed;" so many, and no more, ** as
were ordained," or " fore-determined :" if the word be translated " foredisposed," as some would have it, it must be meant of God's disposing,
not of man's disposing himself. Some men talk much of a fempus congruum, " a fit season" for conversion; but the decree of God depends
not upon our pre-disposition, but upon God's election; as appears in the
instance of *St. Paul,who, being " a chosen vessel," * was converted when
he was in the height of his persecution. The working of faith depends so
much upon God's election, as that saving faith bears the name of " the
faith of God's elect," (Titus i. 1,) it being proper only to them. Moreover, it appears that only those that are elected shall be effectually called,
because only the elect shall be saved. It is expressly said, that all those
whose names " are not written in the book of life, shall be cast into the
lake that burns with fire and brimstone." (Rev. xx. 15.) It was the
custom of old to write down the names of persons designed to places of
honour in books or registers; f hence the Spirit of God compares -God's
election of persons to grace and glory to that known custom ; in allusion
unto which also St. Paul saith, that the names of Enodius, and Syntyche,
and Clement, were written " in the book of life;" (Phil. iv. 2,3;) and Christ
* 2/teuos , "a vessel of election." (Acts . 1>.)
f Roman senator* [were]
calledpatres conscnpti ["conscript," or " em-ollod," "fathers"].

MAY KNOW BE WAS ETERNALLY ELECTED.

409

bide his disciples rejoice that their names were " written in heaven ;"
(Lake x. 20;) that is, that they were elect. On the contrary, the nonelect are said not to have their names " written in the* Lamb's book of
life," in Rev. xiii. 8, and Rev. xvii. 8; and the doom of all such is to be
" cast into the lake of fire;" for these shall never be called effectually
here, or saved eternally hereafter.
I know, Socinus and Crellius, and some others,* by " the book of life,"
do understand " the scripture," wherein God hath declared that all penitent believers shall be saved, and all impenitent and unbelievers shall be
damned; and consequently, say they, all believers have their names
written there ; but unbelievers have not their names written, inasmuch as
they come not under the qualifications written in the word. But to this
I answer: 1. That by " the book of life" must be meant God's eternal
decree, not any declaration made by him in time : for the non-elect are
described, in Jude 4, to be men, vretKau ?., ttg
,, " of old ordained," or eternally decreed, " to this condemnation,"
as bishop Davenant observes; and, on the other hand, the elect are said
to be " saved, and called with an holy calling, not according to works,
but" 0< xeei > ITJTOU vrpo
, " according to his own purpose and grace, which was
given in Christ Jesus before* the world began." (2 Tim. i. 9.) 2. Again :
In the book of life, there was an absolute election of persons recorded,
and not a conditional declaration of qualities declared.^ For by
" names," in all the fore-quoted places, are understood persons, as appears
by many other texts of scripture; as Num. i. 2, by "takingthe number
of names," is meant the number of persons, "every male by poll."
So, Acts i. 15 : " The number of names," that is, persons, " were about
a hundred and twenty." And Sardis had " a few names," that is, a few
persons that were upright. (Rev. iii. 4.) In vain therefore do either
Papists or Socinians seek to divide those things that God hath conjoined,
namely, eternal election, and effectual vocation; which have that relation one to another, as that he that knows one, knows both. For if
vocation depends on election as its necessary cause, and as its adequate
rule and measure, I hope, I shall not need to prove the consequence, since
all men grant that those things that are commensurate, and of equal
extent, do necessarily make each other known.
He therefore that would make his election sure, may do it by making
his ailing sure ; and that is the order he must proceed in. For although
God at first chooses, and then calls ; yet we must first know our calling,
and then our election. God descends from love to choice, from choosing
to calling, or to infusing of the principles of saving grace, then to sanctifying, or adding of greater measure of grace ; (Rom. viii. 29, MO ;) but in
the trial of our state, and in our evidencing of our interest iu God's love,
we must ascend from sanctification to vocation, and from vocation to
election. Election is as the spring-head of all consequent acts of divine
EPISCOPIOS, VORSTIUS, &c.
t Numerus flectorum esl Deocerttuj no tolum
ut cognitui, sed ut elechu et preedefinitu*. " The number of the elect is certainly determined with God; not merely as being known to him, hut as chosen and predestined."
EDIT. See THUMBS AQUINAS, pars i. juaeet. xviii. art. 7. " The elect," a determinate
number as elect; seven thousand who had not bowed to Baal; (1 Kings xix. 18;) one
hundred and forty-four thousand sealed. (Rev. vii. 4.)

410

SERMON XX.

THE CERTAINTY OF SAINTS* PERSEVERANCE.

love: he that would find the fountain mast begin at the stream, and so
trace it upward to its first source. Election is (as the root or seed)
hidden, and unknown in itself: he that would know the nature of a tree,
let him not uncover the root, but let him observe the fruits ; for by them
it mar best be known. Weak eyes may better behold the beams of the
light reflected, than by looking on the body of the sun; which many
having presumed to do, have lost their sight wholly : and so it comes to
pass when men search directly into the decree of election, without considering that it is better and more easily manifested by an effectual call. *
It is not lawful for any man to look into this ark, or to attempt to read
the law of God's eternal purposes, as they are there locked up in his
decrees: it is sufficient that we may see the transcript of them written on
our own heart. " Secret things belong unto the Lord our God : but those
things which are revealed belong unto us and to our children." (Deut.
xxix. 29.) No man must enter into the council-chamber, that he may
know the will of his prince; but must wait for its discovery in the published proclamation. Mordecai understood little of the king's love to
him, when Ahasuerus consulted "what should be done to the person
whom the king delighted to honour; " but he well knew that he was a
favourite, when he saw himself clothed in royal robes, and beheld the
king's signet upon his hand: (Esther vi. 10, 11:) so when a believer
finds himself clothed with the white linen of the saints, (Rev. xix. 8, 14,)
and hath once received the seal of God's Spirit, (2 Cor. i. 22,) he may
safely conclude that God from eternity decreed to honour him here, and
glorify him,hereafter.
Let me therefore, for a close of this second proposition, give all believers
the same counsel that Elihu gave to Job and Job's friends: " Desire
not the night;" that is, pry not into the dark secrets of God's decrees;
but " remember thou magnify God's works which thy eyes do behold;"
(Job xxxvi. 20, 24;) that is, the fruits and consequences of those
decrees appearing in an effectual call. It is boldness to break open the
seal of a decree till thou hast read thy name written in the superscription:
election is love under a seal of secrecy ; but an effectual call opens this
most fully, and evidently makes known the purpose of God from eternity,
THE THIRD SPECIAL PROPOSITION.

(III.) The Third special proposition which remains to be proved is this:


That all true believers that do assuredly know they are called and were
elected, may also know they shall persevere unto glory.Many have been the
disputes concerning the possibility of a believer's falling from grace; but
most of the arguments that are used with design to prove the possibility
thereof will fall to the ground, if the question be rightly stated. To
which purpose I shall, in the first place, lay down some premisses,
which may obviate the arguments and objections of out adversaries ; and
then give you our arguments to prove the proposition. When we say,
then, that some believers may assuredly know that they shall persevere,
and that they shall not fall from grace, we do premise that,
* Inter gratiam et pradetiinationem hoc tantum inifrest, quod pradetlinntio fit gratia:
praparatio ; gratia verd at ipta dvnatio.AUGD^TINUS De Pradett. cap. 10. " Between
grace sad predestination there is this sole difference,that predestination in the preparation
for grace j but grace is the very gift itself."EDIT.

BX&MON XX.

THB CERTAINTY OF SAINTS* PERSEVERANCE.

411

PREMISS i. We do distinguish between grace actively taken for God'


favour to us, (gratia gratia dam, as the Schools call it,) and (gratia
gratis data) grace passively taken, grace wrought in ue, which is the
effect of the former.*For it is not from the nature of grace passively
taken, or from grace inherent in believers, that they do persevere, and
not fall away; but it is from the nature of that grace, actively taken,
that dwells in God's bosom ; this is the ground that believers persevere
to glory, as it is clearly expressed by Christ himself: He " having loved
his own which were in the world, he loved them to the end." (John
ziii. 1.)
PREMISS n. Concerning this active grace of God, we do distinguish
between the exercise of it, and the manifestation of that exercise.We
deny not but [that] God may seem to be angry; but yet we say, he
never casts off his people, or forgets to be gracious. The sun may be
muffled for a time in a cloud; yet some heat will be communicated
during the time it is hid, and in due time the beams of light will break
through and disperse the cloud also. Christ may stand behind the
wall, yet then he will " show himself through the lattice; " (Canticles
ii. 9;) and in time the wall of separation also shall be broken down.
God may correct his children, but will not disinherit them.f
PREMISS in. Concerning grace in us, passively taken, we do distinguish between acts and habits of grace.No man did ever say, that ft
truly regenerate person cannot omit the performance of some acts of
grace which formerly he performed, and is still bound to perform; but
this we say, that the habits of grace are never lost, or wholly eradicated;
and we say, that those acts of grace which were interrupted, do abide in
their principle, and will again exert themselves when opportunity is
afforded.}: It is one thing to fall in the way ; another thing to deviate
from the way. It is one thing semel recedere a pietatie tramite, " to
take a step awry from the path of holiness;" another thing semper
discedere a pietatis via, " to forsake the ways of God wholly:" a
believer may be guilty of the first, not the second.
PREMISS iv. Again : We distinguish between a show of grace, and true
grace.There are several instances in the word of God of persons falling
from a show of grace;Demas, Judas, Saul, Hymeneus, fell from hypocrisy into open profaneness and impiety;but " no sincere person ever
fell from true grace." Paint may be soon washed off, when a healthful, beautiful complexion will abide. A Bristol-stone is soon broken;
but a true diamond will abide the smartest stroke. Many professors
have suffered shipwreck as to faith; (1 Tim. i. 19;) and others have
lost their first love: (Rev. ii. 4:) but it is such faith as had no root,
like that of the stony ground; (Matt. xiii. 20, 21;) and such love as had
no principle; it was only a passion and transport; and such hot love
Xapu et diffenmt ncvi cauta et effect*, vel ut hut i sole et fame i atire.
BRADWARDiNue De Causa Deit Hb. H. cap. IS. " The two Greek words which are aeverally translated' grace,' differ from each other a die cause and the effect, or the light
contained in the ran and the brlliance diffiued through the air."EDIT.
t Nebuchadnezzar lost possession of, not right to, hi crown.
t Aetto pervertitur , fide nan
etxfrtiter.BBRNARDOS De Gratia et libero Arbitno. " The action is perverted; but faith
ie not subverted."EDIT.
Charita gtue deperditur, nunguamfuii vcra chtuitat.
ANSELMUS De Concor. Prtucien., Pradett., et Grot., cum Libert.

412

SERMON XX.

THE CERTAINTY OF SAINTS* PERSEVERANCE.

may be soon cold. Common fire is soon extinct, but the fire of the
sanctuary never went out.
PREMISS v. As for those .texts that Bellarmine urges, that "the just
do fall seven times a day," (Prov. xxiv. 16,) and that "in many things
we offend all;" (James iii. 2 ;) the very words themselves carry a full
answer to his objections : for if the just fall seven times a day, it is supposed he rises as often ; and if in many things we offend all, then it is
in some but an offence or a stumble, not a final falling.* There is
difference between foils and falls; and there is difference between falling
into sin, and lying in sin.* There is difference between recession from
grace, and excision of grace : the first is possible to happen for a time to
a believer; but God will never suffer the second to come upon him: for
although a believer may fall, yet he falls only 'as cork falls into the water,
which may for a time be immersed, but it will rise again, and get aloft;
but a hypocrite falls as lead into the water, which sinks, and rises no
more.
Having premised these things, I proceed to the arguments which
evince the perseverance of all that are effectually called unto glory.
THE FIRST ARGUMENT: FROM THE IMMUTABILITY OF GOD'S
DECREES.

[The] first argument is from the immutability and unchangeableness


of God*s purposes and decrees.I have already proved that God did
from before the foundation of the world decree to make some particular
persons the objects of his love; and that these persons were foreordained of God to be effectually called in time, and to be glorified in
eternity. Now " the gifts and calling of God are," saith the apostle,
" without repentance," /*sT/*eXijT, (Bom. xi. 29,) such as God never
can or will repent of. There is a necessary connexion between every
decree of God, and its full execution and performance. All the powers
of hell are not able to break by force, nor all the subtilty of the Jesuits
of Rome able to dissolve or untie by skill, that strong and necessary connexion of all those links of that golden chain that is drawn forth in that
fore-quoted Rom. viii. 29; 30. Foreknowledge, or election, vocation,
justification, and glorification, are inseparably conjoined; so that whoever hath hold of one of them, hath hold of all; and he that kuoweth
one, knoweth all. The apostle, in Rom. ix. 11, doth fully assert, that
God did exercise sovereign discriminating grace in his eternal decree of
election ; and withal he declares the immutability and unchangeableness
of that decree. Mark his words: " The children," saith he, " not being
yet born, neither having done any good or evil, that the purpose of God
according to election might stand, not of" him that "works, but of him
that calleth; it is said, The elder shall serve the younger," &c. God's
purpose must " stand," /.tvij, must *' remain steadfast," as Beza, or
" confirmed," as Castalio, translates it. The decrees of God are compared to mountains of brass, (Zech. vi. 1,) unremovable, because situate
in the eternal will. Consider the expression used by Samuel: " The
Strength of Israel will not lie nor repent: for he is not a man, that he
should repent." (1 Sam. xv. 29.) God is strength itself, and able to
* ride AUOUSTINUM De Correptione et Gratia^ cap. 9.

SERMON XX.

THE CERTAINTY OF SAINTS* PERSEVERANCE.

413

preserve all his decrees made in eternity. The word $3, translated
"strength," may also be translated "eternity" or "victory;" intimating the victorious power that accompanies eternal decrees. See
AUGUSTINI Confessiones, lib. i. cap. 6. God loves " with an everlasting
love," (Jer. xxxi. 3,) and he works with an invincible power. (Isai.
xiv. 27.)
THE SECOND ARGUMENT: GOD*S KNOWLEDGE OF "THE
A GROUND OF PERSEVERANCE.

ELECTION*'

Secondly. I argue from that special knowledge that God hath of all
those that he hath built savingly upon the right foundation,the Lord
Jesus Christ. (1 Cor. iii. 11.)God is no foolish builder, to lay the
foundation, and not carry on the superstructure. And this is the apostle's own argument for the perseverance of saints, in 2 Tim. ii. 19;
where the apostle, having observed the apostasy of some non-elect persons, adds, " Nevertheless the foundation of God standeth sure, having
this seal, The Lord knoweth them that are his." Amongst many other
uses of a seal, this is one, that it gives ground of assurance. Now the
apostle therefore useth that expression of God's knowing of his, that,
from the consideration thereof, believers might have greater confidence,
that, they being God's husbandry, and God's building, God will never
suffer them to be removed, and that because he " knows " them ; which
phrase signifies these six things :
For God to know, signifies, 1. To foreknow.
1. That God did foreknow them.So the word is used in Acts xv. 18:
" Known unto God are all his ways from the beginning of the world;"
that is, God did from eternity foreknow and decree whatever should in
time come to pass. Now this is a ground of the saints' perseverance;
namely, that God did foreknow the elect, or decree that all those that he
should effectually call should be justified, sanctified, and persevere unto
glory, as I have already shown from Bom. viii.
2. Peculiarly to own.
2. " To know," sometimes signifies to own in a peculiar manner.So,
in Amos iii. 2, God, speaking to his people Israel, saith, that he knew
them above all the families on earth. God knew Egypt, and Babylon,
and Moab, and Edom; but he did not know them to be his peculiar
people above others; but so he did know Israel. Thus those that God
hath elected, and effectually called, God knows them as his rr^p
seguUah, his " peculiar people;" (Deut. xxvi. 18;) and this is a seal that
they shall persevere.
3. To approve of, and delight in.
3. " To know," in scripture, sometimes signifies for God to approve
of, and to delight in." The Lord knoweth the way of the righteous."
(Psalm i. 6.) God knows the way of wicked men, but so as to curse it;
" it shall perish:" but God knows the way of the elect, and of those that
are effectually called, so as to approve of it, and delight in it. And this

414

SERMON XX.

THE CERTAINTY OF SAINTS* PERSEVERANCE.

is a seal, assuring them that they shall not perish, bat persevere in their
way to glory.
4. To oner see and take care of.
4. " To know" is to oversee and take care of, as a shepherd knows his
sheep.So, John x. 27: " My sheep hear my voice, and I know them,"
that is, I take care of them. Christ is such a shepherd as he himself
describes,that if he hath a hundred sheep, and one of them go astray,
he leaves the ninety-and-nine, and goes after the lost sheep till he find it.
(Luke xv. 4, 5.) And this is also a ground of a true believer's perseverance,that, if, through non-attendance, or inanimadversion, or through
the violent persecution of roaring lions or wolves, they stray from the
fold, yet Christ reduces them again.
To deliver from, or to succour and support in, trials, afflictions, and
temptations.
5. "To know," is to deliver from, or at least to support and succour in,
afflictions, trials, and temptations." I will be glad," saith David, " and
rejoice in thy mercy: for thou hast considered my soul in trouble, and
hast known my soul in adversities ;" (Psalm xxxi. 7 ;) that is, God did
both support him in affliction, and deliver him from it in his own time.
It is an assuring seal of the perseverance of believers, that God will not
suffer them to be tempted above what they are able; or else with the
temptation will make a way to escape, that they may bear it. (1 Cor.
x. 13.)
To teach and instruct, to enlighten and inform.
6. Lastly. For God "to know," sometimes is as much as for God to
teach and enlighten.So the apostle uses the phrase: " But now, after
that ye have known God, or rather are known of God, how turn ye again
to the weak and beggarly elements ? " (Gal. iv. 9.) The Galatians had
been taught of God ; but seducing teachers would have brought them to
join Jewish ceremonies with gospel-worship. Now the apostle wonders
at the very thought of such a thing, upon this very account, namely,
because they were "known of God," that is, savingly enlightened by
him.* It is a most assuring seal of perseverance, to have been rightly
enlightened by the Spirit of God, which is here called, " a being known
of him." So that you now see the saints' perseverance grounded, as, in
the first place, upon God's election, so, secondly, upon his knowing of
believers in a special manner.
THE THIRD ARGUMENT: PERSEVERANCE GROUNDED UPON THE
VERITY OF GOD'S COVENANT.

The third ground of a true believer's perseverance is, from the nature
of God's covenant.Perseverance is one article of the new covenant that
God hath made with the elect, the terms of which are these: ".I will,"
saith God, " make an everlasting covenant with them, that I will not
turn away from them to do them good; but I will put my fear in their
hearts, that they shall not depart from me." (Jer. xxxii. 40.) God
hath absolutely engaged that elect believers shall not depart from him,'
* Hence it becomes imposuible to deceive the elect.

SERMON XX.

THE CERTAINTY OF SAINTS* PERSEVERANCE.

415

that is, not finally ; because in an effectual call he will pat his fear into
their hearts: they may wander, hut not depart; they may in some acts
deviate, but they shall not be backsliders in heart: and the reason is,
because though there maybe a tendency in them to turn away from God,
yet God stands engaged not to turn away from them.* Hence that
expression of God to the prophet: " They say, If a man put away his
wife, and she go from him, and become another man's, shall he return to
her again? shall not that land be greatly polluted? But thou hast
played the harlot with many lovers; yet return again to me, saith the
Lord/' (Jer. iii. 1.) God will not permit that to be done by men,
which he may do himself in this case: and the reason is, because God
can purge an adulterous heart, which it is not in the power of man to
do: rather than the marriage-covenant between Christ and a believer
shall be dissolved, God will put forth his mighty power, to make and
keep the hearts of believers faithful and loyal to him.f What a clear
and full promise of perseverance is that also revealed by Christ in John
x. 27,28 !" My sheep hear my voice, and I know them, and they follow
me: and I give unto them eternal life; and they shall never perish,
neither shall any man pluck them out of my hand." Both the Father
and Son stand engaged by promise to preserve elect believers unto life.
Another express promise of perseverance we find in 1 Cor. i. 8, 9 : He
" shall also confirm you unto the end, that ye may be blameless in the
day of our Lord Jesus Christ. God is faithful, by whom ye were called
unto the fellowship of his Son Jesus Christ our Lord." All those that
are called have the promise of a most faithful God to preserve them
blameless, even to the day of the Lord; and therefore they shall
persevere.
THE FOURTH ARGUMENT : FROM THE NATURE OF THE COVENANT
OF REDEMPTION, AND THE MUTUAL PROMISEE! MADE BETWEEN
THE FATHER AND THE SON.

A fourth ground of their perseverance is the stability of the covenant


of redemption.Or, the certain performance of every promise made
mutually between the Father and the Son, between the Lord of hosts
and " the Branch," when the council of peace was betwixt them both,
mentioned in Zech. vi. 12, 13. When the Father and the Son agreed
about the redemption of fallen man, there were many articles of this
covenant and council of peace mutually consented unto; some of them
relating to the work of redemption itself, others relating to the reward
of the Redeemer, as you may read in Isai. liii. Now this was one promise which the Father made .unto the Redeemer; namely, that he should
not die in vain, but that he should " see of the travail of his soul, and
should be satisfied." (Verse 11.) Now, should true believers finally fall,
Christ Jesus should not attain that satisfaction which is here promised.
The mother is not satisfied with an abortive birth; nor would the
Hebrew women have been satisfied if their children had been murdered
as soon as born : neither can Christ be willing that those for whom his
The mercies of God's covenant are both and wurm, " eve " and " holy "
concessions: so the Septuagint translate Isai. IT. 3.
t God saith concerning hjs
people's sin, as he said of Israel's. " I have seen his sins, and I will heal them." (Isai.
Ivii. 18.)

416

SERMON XX.

THE CERTAINTY OP SAINTS* PERSEVERANCE.

soul was in agony should finally perish. Hie end of Christ's sufferings
was not only to bring forth sons unto God, but also to bring those sons
unto glory. Now should Christ fall short in this Utter work, first, he
could not, according to the author [of the epistle] to the Hebrews, be a
perfect Captain of salvation: " For it became him for whom are all
things, and by whom are all things, in bringing many sons unto glory,
to make the Captain of their salvation perfect through sufferings." (Heb.
ii. 10.) Secondly: Christ could not be able in the day of judgment to
say, as it follows in verse 13, "Behold I and the children which God
hath given me." But Christ is a perfect Saviour, and will at that great
day say to God, as he doth in John xvii. 6, J 2, " Thine they were, and
thou gavest them me ; and they have kept thy word. I have kept them,
and none of them is lost, but the son of perdition." In which words
there is not only intimated a covenant and an agreement between the
Father and the Son about the redemption of the elect, but there is also
expressed in them the faithful discharge of the mutual agreement on both
sides; so that not one of those that were God's by election, and intrusted
in Christ's hand by donation, shall be lost. Judas was therefore a
" son of perdition," because given only externally, and not eternally,
into Christ's hand.
THE FIFTH ARGUMENT : BECAUSE CHRIST HATH FRAYED THAT
THEY MIGHT PERSEVERE.

The fifth argument I shall use is this: If Christ did pray while he
was on earthy and doth now intercede in heaven, that all the elect, who
are effectually called, may persevere; then they shall persevere.The
ground of this argument you have in John xi. 42, where Christ tells us,
that the Father did hear him always. So that if I prove that Christ
hath prayed for the perseverance of believers, I shall thereby prove their
certain perseverance.* I beseech you, therefore, consider a few verses of
John xvii.; and you will find that in verse 9, Christ expressly tells us,
that he did pray for all the elect, and for them only; and in verse 11 he
tells us, that perseverance was the very matter of the petition which he
put up: " Holy Father, keep them through thy name;" and in verse 15
he explains how he would have them kept; namely, " from the evil," or
from all evil. And lest any one should say that this prayer was made
only for some few that were then called, Christ adds, verse 20, that he
prayed for all that should believe, or be effectually called, at any time
after. And as perseverance was fundamentally petitioned for, so Christ,
upon that foundation, doth carry his petitions higher; for, in verse 21,
he prays for them that they might attain a higher degree of union with
himself; and in verse 22, that they might attain a likeness of glory with
himself; and in verse 23, that they might attain to be loved as he himself was loved of the Father. Now if all these petitions which Ohrist
made for all the elect shall be infallibly granted, (as I have proved they
shall, from Christ's own words,) then it doth necessarily follow that all
the elect shall persevere unto glory. And yet I shall add one thing more
for a farther confirmation of this argument; namely, that as the perseverance of believers is secured by the prayer which Christ made for them
See AMESII Corona Colloguii Hagiensis.

SERMON XX.

CERTAINTY OF TOE SAINTS* PERSEVERANCE.

417

when he was on earth, so they are yet more secured by the intercession
that Christ makes for them now in heaven. The author [of the epistle]
to the Hebrews doth most folly prove that Christ is " able to save/' 15
ro , " to the uttermost all that come to God by him," (which
he should not be, if all true believers should not persevere to glory,) by
this strong argument: Because " he ever liveth to make intercession for
them:" (Heb. vii. 25:) as he prayed on earth, so he prays in heaven,
and will ever live to pray for them. I conclude this argument thus: If
Christ's prayer were effectual to keep Peter from final falling, and to
raise him up when he had fallen foully; if it kept the habit of his faith
from failing when it failed in the act; * upon the same account the faith
of every believer is certainly secured, as to its principle, by the prayer
which Christ did make for him on earth, and now makes for him in
heaven.
THE SIXTH ARGUMENT: FROM THE INHABITATION
TION OF THE SPIRIT.

AND INOPERA-

My last argument for the saints' perseverance shall be taken from, the
constant inhabitation, and powerful inoperation,^ of the Spirit of God in
and upon the hearts of true believers.Believers are the temples of the
Holy Ghost; and God lives in them, and walks in them. (1 Cor. iii. 16 ;
2 Cor. vi. 16.) The Spirit infuses grace, and he also actuates grace, in
them; and this preserves and keeps them from falling. Not the grace
wrought, but the Spirit working grace, doth preserve grace. Every prudent person will secure the place of habitation: the Spirit of God,
dwelling in believers, &c., doth superintend their minds by a constant
inspection over them: Christ assures believers, that he would "pray the
Father, and he should give them another Comforter that should abide
with them;" namely, " even the Spirit of truth that should dwell in
them." (John xiv. 16, 17.) If the Spirit of God abides and dwells in
believers for ever, then they cannot finally fall. The work of the Spirit
in believers is an abiding work, or an abiding anointing; it abides in
them, and it causes them to abide in God.J In the great work of regeneration, the Spirit doth infuse radicated and fixed habits of grace, and
it works such a principle as continues and abides for ever: hence it is
called an " incorruptible seed," (1 Peter i. 23,) and a "remaining seed."
(1 John iii. 9.) Moreover, the Spirit of God is said to establish believers
unto salvation, inasmuch as it is given as a seal and earnest thereof into
our hearts, according to 2 Cor. i. 21, 22: "Now he that establisheth us
with you in Christ, and hath anointed us, is God;" -,
, Sou? /^ ; ; ,' " who
hath also sealed us, and given us the earnest of his Spirit in our hearts."
Observe here, First, That all true believers are confirmed and established,
and therefore they shall persevere. Secondly. That the way of God's
establishing them is by God's pouring upon them a holy unction, or the
anointing of bis Spirit. Thirdly. That this anointing gives security in
Petnu negans Christum non perdidit fidem, ted peccavit contra ty'ut confetsionem.
CORNELIUS LAPIDE i E*od. *xii. 6. " Pet, when he denied Christ, did not IOM hi
ftdth, but sinned against his confession." EDIT.
f fa-operation, " inward working."
EDIT.
See GREGORIDS DB VALENTIA A Primam Secunda Jyuinati*, quart. 18.

418

SERMON XX.

IT IS THE DOTY Of TRUE BELIEVERS

the nature of a seal, and an earnest: a seal both obliges the insurer, and
also manifests the assurance : an earnest doth so much also, and more;
for it implies also something given in present possession.* God, "working
true grace by his Spirit, secures us of heaven, as he secured Israel of
Canaan, by giving them Eshcol, some " clusters*" of Canaan's vineyards
in the wilderness; which was a kind of livery and seisin, as when possession of an estate is given by a twig or rod. God's giving of his
Spirit is called his giving of " the first-fruits," , (Bom. viu. 23;) thereby indicating our assured full harvest,
whereof this is an actual part. All those must needs be assured of
glory, who have a possession of grace: and this seems to be the argument of the very text; namely, " If ye do these things, ye shall never
fall." Why 1 Because hereby " an entrance shall be administered unto
you abundantly into the everlasting kingdom." (2 Peter i. 11.) Possession is the best assurance; it is eleven points. Now, by the Spirit's
indwelling in believers, they have a kind of prepossession of glory.
THE

SECOND GENERAL PROPOSITION.


IT IS A BELIEVER'S DUTY
TO GIVE DILIGENCE TO MAKE HIS CALLING, ELECTION, AND
PERSEVERANCE SURE.

II. It remains now only that I speak to the Second general proposition
included in the text, That it is the duty of every believer to give all diligence to make his calling, election, and perseverance sure.This proposition being of the nature of an inference drawn from the former proposition, and being also rather matter of practice than of controversy, I shall
but briefly, and by way of APPLICATION, speak unto it. Yet here also
the great Goliath of the Philistines stands in our way; for when Bellarmine is no more able to maintain the impossibility of attaining assurance,
he then retreats to this second redoubt, and tells us, that " no man is
bound to gain this assurance, although perchance he might possibly
attain to it if he would labour after it." f I must, with as few words as
may be, drive him out of this hold, and we shall draw towards a conclusion. I shall therefore prove, " that it is a believer's duty to give diligence to make his calling, election, and perseverance sure," from a double
necessity incumbent upon him.
Diligence is necessary necessitate praecepti.
(I.) It is a believer's duty, necessitate preecepti, from " the necessity of
the command"There can be no plainer or more express command than
the words in the text; and a parallel place with the text is that of the
author [of the epistle] to the Hebrews: " We desire," that is, In God's
name we require, " that every one of you do show the same'diligence to
the full assurance of hope unto the end." (Heb. vi. 11.) Brethren, I
might have used it as a strong argument for the possibility of attaining
assurance, because God hath so strictly enjoined us to effect it; for, Nemo
tenetur ad impoasibile, that "no man is bound to impossibilities," is a
true rule, taking it of. natural impossibility. Now there is nothing more
* A$a8m> ettpars pretii pertoluta.. i loc. " An 'earnest' is part of the price
paid down."EDIT.
t Nemo tenetur ad habtndam hone ceriitudinem, etiamti forte
pfttfit Aatere.BELLARMINUS De Juatif. lib. viii. cap. 3.

TO GIVE DILIGENCE TO ATTAIN ASSURANCE.

419

dear than that we are bound to endeavour after assurance, by virtue of


God's precept; which is so full as that many other duties are therefore
enjoined because they are necessary means for our attaining assurance.
Thus we are commanded, 1. To "search the scriptures." (John v. 39.)
2. To " search and try our ways." (Lam. iii. 40.) 3. To search and
" examine" our hearts. (2 Cor. xiii. 5.) The end of all this searching
of the word as the rule, and of our hearts and lives as the things to be
regulated by the word, is but that we might come to an assured knowledge of the agreement or disagreement that is between them.
Many duties are enjoined believers, because it is supposed diligence
hath been given, and assurance thereby attained. Such as these: a
believer is commanded, 1. To come with boldness and humble confidence
"to the throne of grace." (Heb. iv. 16.) 2. To "rejoice in the Lord
always." (Phil. iv. 4.) 3. To give God glory by believing. 4. To tell
others what great things God hath done for their souls. 5. To comfort
one another, and strengthen the faith of one another. All which duties
are commanded, because the attaining of assurance is first commanded;
and that first command is supposed, by these other commands, to have
been obeyed: for no man can come in the Spirit of adoption, and, with
a filial confidence, cry, " Abba, Father," who first knows not himself to
be a son by the image he bears. (Gal. iv. 6.) No man can rejoice in
the Lord as he ought to rejoice, till he knows his name to be " written
in heaven," because the law of God is written in bis heart. (Luke z. 20.)
How can a captive triumph, or a man in chains dance? How can a
Hebrew song be sung in Babylon, "in a strange land?" (Psalm cxxxvii.
4.) Again : when it is required that we should live in perpetual adoration of divine goodness, and in admiration of free grace, and that we
praise, and bless, and magnify the name of God, giving him glory by
believing, this supposes that we do believe, and also that we know we do
believe; for it is the joy of the Lord that gives us strength to do his
will, and doth enlarge our hearts to speak good of his name. (Neh.
viii. 10.)
Diligence is necessary necessitate medii.
(II.) The second argument, proving it the duty of believers with diligence to endeavour after assurance, is, because this diligence is necessary
necessitate medii, "as a necessaxy means"Here I desire you to consider these two things: 1. That diligence is a necessary means for attaining assurance. 2. That assurance i* a necessary means for the effecting
some ends which we are bound to accomplish; but [which] are such as,
without a certain knowledge of our interest in God,they are not possibly attained.
Diligence a means to gain assurance.
I. Diligence is a most proper and necessary means for attaining
assurance." Faith of adherence," as one says, " comes by hearing;
but faith of assurance comes not without doing." In God's giving fof]
first grace, we are truly passive; but before God causes all grace to be in
us, and to abound, he makes us active and diligent. Both in the direct
act of faith and also in the reflex act of it, it may be said, that acti

420

SERMON XX.

IT 16 THE DUTY OP TRUE BELIEVERS

agimus, " we act being acted." Yet there is some difference between our
living, and moving, and having our being in God : (Acts xvu. 28 :) for a
the child owes the first principle of its life wholly to God and its parents,
wherein it is wholly passive in itself, but, afterwards, the exercise of
those principles depends upon God's enabling of the child to put forth
those acts that properly flow from a vital principle; so first principles,
or the habits of grace, are, as I have already shown, infused by God
alone, but the acts and exercise of grace are from God's concurse [concurrence] with our faculties and powers. We are bidden to " work out
our salvation with fear and trembling," notwithstanding it be most true
that" God works in us both to will and to do of his own good pleasure."
(Phil. ii. 12, 13.) You see, a just acknowledgment of God's grace may
be conjoined with a clear revelation of man's natural power before conversion, and of a believer's moral power after regeneration; and both of
them enforcing and engaging unto the greatest diligence, even from their
conjunction and concurrence. For these things are very harmonious in
themselves; it is man's ignorance or peevishness that divides the things
that God hath conjoined. Acknowledgment of free grace in its power,
efficacy, and discriminative prerogative, when duly considered, doth most
effectually put us upon diligence. Men can easily reconcile those two
texts, where in one place it is said, " The hand of the diligent makes
rich ;" (Prov. x. 4 ;) in the other, " The blessing of God maketh rich."
(Verse 22.) Men understand these things as they concur in natural
things : I think they might as well be understood as relating to spiritual
riches, " riches of assurance ;" diligence, with God's blessing, being a
proper means for gaining assurance. (Col. ii. 2.)
Assurance a proper means helping us to attain more grace.
2. Assurance if a most proper means for the more speedy attaining
many excellent ends, which without it are most difficultly accomplished.
-And here I might enumerate many particulars; for indeed there is
scarcely any one act of grace that can be, in any measure or degree, so
well exercised by a person ignorant of his spiritual estate, as by him who
knows that relation which he stands in to God; neither is any duty so
well performed before assurance, as after that God hath sealed to a
believer the pardon of his sin. But I must mention only some consequents of assurance, so many as may stop the mouth of that Babshakeh,
Bellarmine, whose last argument against assurance is this, that " it is not
convenient that men attain to assurance ordinarily of the truth of grace
in their hearts;" * and his reason is, " Because it tends to carelessness
and sloth." And Petrus a Soto saith, that " it is not only most humble,
but most safe, to doubt of the grace and favour of God." For confutation hereof, I shall instance in three effects or consequents of true
assurance, which are of great import, but are difficultly obtained by those
that want assurance.
Victory over sin.
(1.) A more complete victory over the actings of remaining sin and
corruption.This is much furthered by assurance. It is with believers
Non ejgpedit vi hominet certifadinem de gratia proprid ordinario habeant. BELLARMINUS De Just. lib. iii.

TO GIVE DILIGENCE TO ATTAIN ASSURANCE.

421

as it was with the Israelites: they howed down under the oppression of
Egypt so long as they despaired of deliverance; hut when God
had assured them of his love and favour, and had given them a promise
of bringing them forth from bondage, a new spirit immediately came
upon them, and they suddenly vindicated themselves from slavery ; they
cast off their oppressors' yoke, and went forth to liberty, not leaving one
hoof behind them. (Exod. x. 26.) Thus despondent persons, who nourish their own fears, like Issachar, may " couch down between" these
" two burdens :" (Gen. xlix. 14 :) (i.) Sight of guilt, and, (ii.) Sense of
strong corruptions: but when gospel-grace appears, and a sight of the
soul's interest in the strength and power of Christ is once manifest, presently the soul lifts up its head, and breaks this yoke off from its neck,
and bids defiance to its old lusts, and goes forth " conquering, and to
conquer.'* (Rev. vi. 2.) Our adversaries do indeed speak evil of the
things they know not: (Jude 10:) and because they want this experience,that assurance doth most effectually purify the heart; (Acts xv.
9 ;) and are ignorant that he that hath the most assured hope, does most
industriously design to "purify himself, as God is pure;" (1 John iii.
3;) therefore they blaspheme this most sacred truth; they deny scripture ; and, were it not for shame, would accuse Christ and his apostles,
Peter and Paul, for libertines, as the Pharisees sometimes did. But was
it not Christ's common method, first to say to afflicted souls, " Your sins
are forgiven," (Mark ii. 5,) and then, 'Take up thy bed, and walk?"
(Verse 9.) And again: did he not first say, " Thou art made whole,"
and then said, "Sin no more?" (John v. 14.) Christ's opinion (or
rather, his certain knowledge) was this,that the sense of forgiveness
was the most potent principle of love and obedience; Christ tells us, that
Mary Magdalene therefore "loved much," because much was forgiven
her. (Luke vii. 47.) If Paul understood any thing of gospel-principles,
it was his doctrine, that the more clear " the grace of God doth appear,"
the more effectually it doth "teach*to deny all ungodliness and worldly
lusts, and to live soberly, righteously, and holily in this present world."
(Titus ii. 11, 12.)
Our adversaries forget, that assurance is attainable by none but true
believers: now it is impossible that true believers should turn the grace
of God into wantonness. We affirm, that this " new name," and the
"white stone," (Rev. ii. 17,) is never given to any but those that are
" partakers of the new nature," (2 Peter i. 4,) to such as are regenerate.
God first principles the heart with holiness, and then smiles upon it;
and for a holy person to know that he is so, can be no occasion to disobedience. I ask, Who is more obliged, or who feels the obligation to
observance most cogently,the son who knows his near relation, and
knows his father loves him, or the servant that hath great reason to
doubt thereof? God's Spirit seals none but those it hath in measure
sanctified; neither would God reveal his love, but that he knows the
constraining power of it. Fear is a weak and impotent principle, in
comparison of love. The apostle saith, " The law was weak ; " (Rom.
viii. 3 ;) the terror of its curse weakened and enfeebled the hands of
those that should have obeyed it; but the gospel-declaration of grace is
mighty and prevailing, because it comes in the power of love. Terrors

422

SERMON XX.

IT 18 THE DOTY OF TRUE BELIEVERS

may awaken; love enlivens. Terrors may "almost persuade;" love


over-persuades. Felix may tremble, and remain unconverted; (Acts
xxiv. 25 ;) Zaccheeus hears of certain salvation, and makes haste to come
down, and receives Christ gladly. (Luke xix. 5, 6.) Legal terrors may
more affections, and storm the passions; hut they make no change upon
the will; and therefore there is no saving or thorough work effected; *
as, when a party of soldiers only storm the out-works of a garrison, they
are soon again repelled: but the gospel takes the heart, the main fort,
upon friendly articles and voluntary surrender, and the soul becomes a
most willing tributary and subject to its new Governor. Fear may force
and offer violence, and commit a rape upon the heart, but can effect no
contract or marriage-covenant; for that is wrought only by love, and
that in its clearest evidences and manifestations.
It is true, the Papists, who are great enemies to marriage, will here be
ready to object, that "oftentimes affections cool after marriage, which
were strong before; and so it may happen after a believer's knowledge of
his interest in Christ/' I answer, that the apostate church of Borne, to
which the Spirit of God gives the title of " the great whore/' and of
"the mother of fornications and adulteries," (Rev. xvii. 1, 5,) both spiritual and civil, doth much delight to cast all the blemishes they can
upon the state of marriage, civilly or spiritually considered; but more
innocent persons do know, that interest did never lessen love, nor the
knowledge of interest abate affection, but rather increase it.f All persons find [that] that relation hath a strange influence upon men's minds
to endear those objects that might otherwise be but little taking. Sure
I am, that a believer's knowledge that his Beloved is his, and he is his
Beloved's, (Canticles vi. 3,) is found by experience to lay the most strong
and cogent obligation upon him to loyalty and faithfulness unto the Lord
Jesus : for as, to him that believes, Christ is precious ; (1 Peter ii. 7 ;)
so, to him that knows he believes, to him Christ is so much the more
precious, even "the chiefest often thousand." (Canticles v. 10.)
Victory over temptations of the world.
(2.) As assurance furthers our love to Christ, and so gives power over
sin, so it gives strength to overcome the world, and all the temptations
of it, of what kind soever; be they either,
On the right hand,
(i.) First. On the right hand,; namely, the smiles, flatteries, allurements, and enticements of the world: assurance of an interest in God
very much facilitates our conquest over all these. The foresight and
prospect of heaven carry the soul so high in its contemplation of glory,
as when it looks down upon worldly enjoyments, they appear small, little,
and very inconsiderable. Moses, after God had assured him of his love,
and had caused his glory to pass before him,how did he scorn to be
tempted with the bait of being reckoned and accounted the son of
* Oderint dvm metwmt [" Men will hate whilst they fear"] cannot be divided,
t <dmet iUe non immerito qui amatur tine merito. Amal tine fine gm coffnotcit te amaium
fuute a principio.BEKNARDI Epist. cvii. " He lovee not without cause, who is loved
without merit, Hie love is without end, who knows that he was loved from the beginning."

EDIT,

TO GIVE DILIGENCE TO ATTAIN ASSURANCE.

423

Pharaoh's daughter! "He refused to be called the son.of Pharaoh's


daughter; choosing rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin" that are but " for a season; esteeming
the reproach of Christ greater riches than the treasures in Egypt." (Heb.
xi. 2426.) Whence arose this braveness and true greatness of mind?
The text tells you, " He had respect to the recompence of reward:" he
knew the reward was great, and his title to it good. St. Augustine tells
of himself, that after he had attained assurance of God's love and favour,
he was so ravished therewith, as he could not but cry out with a holy
exclamation, " 0 how sweet is it to be without the world's sweets, since
1 enjoy all sweetness in God! Those things that once I was afraid to
lose, I now let go, and want with joy, because hereby I enjoy thee the
more." *
Temptation on the left hand.
(ii.) As to temptations on the left hand, namely, the world's frowns,
threats, and persecutions, how little doth an assured person regard
them! They are all now accounted and considered as "light" and
momentary "afflictions," because they are known to " work a far more
exceeding and eternal weight of glory." (2 Cor. iv. 17.) We read of
true believers that endured "the spoiling of their goods with joy."
(Heb. x. 34.) To suffer with patience to some is very hard; but to
others it is "joy," even when they "fall into divers temptations."
(James i. 2.) But who are these ? The Spirit of God tells us, that
they are those that know within themselves, (mark! within themselves ;
that is, by inward evidences, and the testimony of the Spirit witnessing
with their spirits,) that they have " a better and more enduring sub*
stance" in heaven; these can both forego and undergo cheerfully whatever God requires of them. Excellent is the saying of St. Cyprian:
" There lives in us," saith he, " the strength and power of an immovable
faith; and hence it is that amongst all the ruins of this tumbling and
rolling world, our mind bears up, and our patience always triumphs,
because our souls are sure and secure in reference to the eternal love of
God."f
Victory over the fear of death.
(3.) Assurance of our salvation procures victory over the fear of death.
Old Simeon, with Christ in his arms', could pray for a dismission hence.
(Luke ii. 29.) He that hath gotten good evidences in his bosom, and
the Spirit's testimony of the pardon of his sin sealed upon his conscience,
will join with Simeon in this his petition. Until assurance be attained,
it is impossible but that men should " all their lives long be kept in bondage through the fear of death ;" (Heb. ii. 15 ;) but an assured person
can wish for death, and say, with Paul, Cupio dissolvi, " I desire to be
dissolved." $ Assurance carries the soul to the top of Pisgah; and
from thence a believer, as he hath a general view of the whole Land of
Promise, so by the eye of an assuring faith he is able to espy his own lot
and portion in heaven and glory : and can he be unwilling to go through
Qwdm tuave ett delicti* hitce carere, ttc.AOGUBTINI Confett. lib. ill.
t Vigtt
upud not tjnti immobilit virtu* et.firmiiat, Ac.S. CYPRIANI Sermo de Patieniid.
I See
2 Cor. v. 1 : " We know that if our earthly hotise of this tabernacle were dissolved, we have
a building of God, an bouse not made with hands, eternal in the heavens.*'

424

SERMON XX.

IT IS THE DUTY OF TRUE BELIEVERS

Jordan, or the channel of the grave, to take possession thereof? As the


least degree of true faith takes away the sting of death, because it takes
away guilt; so plerophory [" full assurance"] of faith breaks the very
teeth and jaws of death, by taking away the fear and dread of it. When
evidences of an estate are once sealed and attested, men are not afraid of
that turf and clod, which, whilst it defiles their hands, gives them livery
and seisin of large revenues. When a true believer knows his interest in
those eternal mansions of glory to come, he is not troubled that his cottage of clay must first be pnlkd down. The nature of death to a
believer is quite altered from what it was; and it seems to be another
thing, in his present apprehension, differing much from what he once
thought it to be. It once appeared only " the wages of sin; '* (Rom. vi.
23;) but now it appears as the reward of patience. It was once
thought the beginning of sorrow; but now the end of sin, and the consummation of grace. To a despairing person, death appears like a grim
sergeant haling to prison; to an assured person, it acts the part of a
master of ceremonies, who introduces foreigners into the presence of the
great King. Death holds forth a crown to an assured person; it holds
forth an axe to a despairing person. Such a change doth assurance
make. I shall therefore add no more but the words of Cyprian, who,
discoursing of death, hath these words: " Beloved," saith he, " the kingdom of heaven is begun already in us in joy and peace. There is no
place left for fear, or doubting, or sorrow. He only can fear death, that
is unwilling to go to Christ; and none can be unwilling to go to him,
that know they shall reign with him." *
And thus I have abundantly shown how instrumental assurance is for
the increase of sanctification, and obtaining a more complete victory
over sin, the world, and the fear of death; and I have thereby con
futed Bellarmine's grand argument against assurance, as if it tended to
licentiousness. The rest of his objections and arguments I have also
sufficiently obviated, so as I hope every considering person will be able,
from what hath been spoken, to defend the truth: although the style,
of necessity, hath been more concise than might have been desired ; yet
I hope those that are intelligent will be satisfied with the matter of
argument therein contained, although I have been forced to abbreviate
my discourse.
USE1.

I must make but little other application than,


1. To desire you to change the arguments by which I have proved the
necessity of diligence, into motives to put you upon the practice.
2. I shall conclude with some necessary DIRECTIONS for the better
attaining to assurance.
Make it more and more sure in itself.
DIRECTION i. Give diligence to make your calling more mre in itself,
by " adding unto faith virtue; unto virtue knowledge; unto knowledge
temperance ; " and the rest of those graces here mentioned by our apostle.
(2 Peter i. 5.)'"Although now your calling may be sure and saving,
CVPRIANCS De Morlalilate.

TO GIVE DILIGENCE TO ATTAIN ASSURANCE.

425

yet it may be more rawed:" * the promisee .were sure before Christ's
coming, yet he is said to confirm them, and make them more sure.
(Bom. xv. 8.) A believer, the more he grows in grace, the more
effectual is his calling made; and the more sure it is in itself, the more
easily may he attain to his assurance of it. The more effectual it is, the
more visible and conspicuous always is a believer's call. Little grace
may be true grace; but little grace is next to no grace; and therefore
weak grace is seldom discerned. Just as those "motes'* or "atoms,"
as they are called, which are small particles of dust, and fly abroad in
the air, are true bodies, but they are invisible bodies; thus while faith is
but as "a gram of mustard-seed," (Luke xiii. 19,) it may be true, but
it will be hardly seen. When love to God is (as a small spark of fire
covered with a heap of ashes) smothered with too great a mixture of
sensual and carnal affections, it is not easily discovered or found without
much search; but faith grown-up to a tree, and love blown-np to a
flame, cannot be hid; for thus they render themselves most visible and
manifest. That poor woman that had lost her /, her groat, was
forced to " light her candle," and " sweep diligently her house," and to
look long before she found it, because it was but a drachm, a very small
piece ; (Luke xv. 8;) had it been a talent, or shekel of the sanctuary, it
would have been more easily found. Let the print be true and exact, yet
if small, it is often not legible, especially to weak eyes. If you would
attain to assurance, labour to make your calling more sure in itself, by
growing eminent in grace.
Make it sure to yourselves by special assuring graces.
DIRECT, ii. Labour to make it sure to yourselves, by attaining to, and
living in, the exercise of those graces that are properly and more especially
assuring graces.The Spirit of God in scripture hath declared that a
believer's assurance of salvation depends upon the exercise of three assuring graces: 1. , " a full assurance of knowledge
and understanding." 2. >$, "a full assurance of
faith." 3. ; &;, "a full assurance of hope."
A full assurance of knowledge.

\. Labour for "full assurance of knowledge"When St. Paul is


declaring to the Golossians, how much he desired that the believers of
Laodicea might have their hearts comforted and assured, he reveals the
way of attaining this to be, by attaining " all riches of full assurance
of understanding:" eeureov, eif
<rvve<rsa>f, , fyc.; (Col. ii. 1, 2;)
which phrase implies two things:
(1.) That all those things be known upon which a believer*s 'assurance
and comforts are built.And these fundamentals are many: there are
several ^, or prtecognita ; several things must be " fore-known
and understood" before assurance can be attained: f as, (i.) You must
* Pocatio, etti primo et per e certa tit, complement* tame adkuc expecial.CHAMiERue, torn. ill. lib. xiii. cap. 16.
f Then ie one more fundamental of assurance
than there is of salvation.

426

SERMON XX.

DUTY OF BELIEVERS TO ATTAIN ASSURANCE.

labour to know the -way of redemption and salvation by the mediation of


Christ, (ii.) You most know the way of a person's obtaining an interest
in that mediation; that is, you must know that faith, effectually owning
of Christ as Mediator, and deporting itself toward him. as such, doth
by virtue of the new covenant, obtain an interest in that mediation,
(iii.) You must know by what signs or evidences true saving faith
may be distinguished certainly from, temporary and ineffectual faith,
(iv.) You must know that these certain evidences are found in your heart
and life.
(2.) Full assurance of knowledge implies a clear and distinct acknowledgment of all these, with reference to a believer' well-built and grounded
comforts.-Ferba sensus et intellectus connotant affectum. et ejfectwm:
" Scripture-phrases of sense and knowledge imply a suitable affection,
and also such effects as are proper and agreeing." There must not
therefore be only a speculative notion, but also an influential and practical application of this knowledge for the founding of assurance there
upon: there must not be only , but eirtyvaxrtf, not only " knowv
ledge," \it "acknowledgment;" as it follows in the same verse.
Full assurance of faith.
2. Labour for "fall assurance of faith"Now this implies these four
things, which I must but name, as in the former direction: (1.) Labour
for full assent unto the truth of gospel-revelation. (2.) For full consent
unto gospel-method, terms, conditions, and commands. (3.) For full
dependence upon gospel-grace. (4.) For full experience of gospelobedience, or the obedience of faith. All these are included in that " full
assurance of faith," wherewith the apostle exhorts believers to "draw
near to God;" (Heb. x. 22;) and every one of these acts of faith must
be attained and put in practice before assurance can be attained.
Full assurance of hope.
3. Labour for "full aeeurance of hope." (Heb. vi. 11.)And this
supposes two things:
First. An actual, explicit considering of the grounds of our hope, or a
laying a good foundation.All saving hope is rational and well-built.
Hope's anchor, in a believer, holds not by the strength of a spider's web,
as the hypocrite's hope doth; but it holds by the strength of a threefold cord, not easily broken; it holds by the evidence of, (1.) Testimony,
(2.) Sense, and, (3.) Reason. Bellarmine, fondly adhering to the philosophical definition of hope, and departing from the scriptural use and
acceptation of the word "hope," (which is the ground of many errors in
the church of Borne,) denies that reason and hope can consist together;
and consequently denies also that there is any such thing as " full assurance of hope." But when he is urged with that plain text in Heb. vi.
11, where believers are exhorted to give "diligence" for attaining "full
assurance of hope," which supposeth that a full assured hope is in the
first place built upon good evidence and proof, the Jesuit, in answer to
this, doth most egregiously trifle, and doth nonsensically distinguish
between the certainty of the will, in opposition to the certainty of the
understanding; although every tyro knows, that the will is no subject

SERMON ZZI.

THERE ARE BUT TWO SACRAMENTS.

427

of certainty, nor can there be any certainty of will separate from the
certainty of the understanding. And yet more ridiculous is the Jesuit's
argument, when he tells us, that " what we hare reason to hope for, we
do not hope for it, but expect it;" * the folly of which distinction
between hope and expectation, I need not say any thing further to it,
than to assure you, that the apostle Peter was wholly ignorant of Bellarmine's logic, when he exhorts believers to be ready to give Aoyov vrepi
tv uftiv fXrffSo;, "a reason of the hope that was in" them. (1 Peter
iii. 15.)
But, Secondly, the phrase, "full assurance of hope," supposes an
actual building of our hope upon these good ground, or an actual conclusion from rational principles, that we are pardoned, and shall be saved.
It is one thing to consider the grounds of such a conclusion, another
thing to conclude actually from those grounds. Assured hope, as it is
accompanied with rational evidences, so it is accompanied wjth right use
of right reason to draw the inference. Weak hope sometimes acts as
children will do,'it grants the premisses, and yet cleniee the conclusion;
but strong hope is accompanied with a full power to infer the assured
conclusion from those assured premisses, which those afore-named assuring graces did lay down. Knowledge saith, " Whoever believes shall be
saved;" faith saith, "Peter doth believe;" "Therefore/' hope saith,
" Peter shall be saved." f And this hope is that which will never " make
ashamed, because" hereby "the love of God is shed abroad" more
abundantly "in our hearts by the Holy Ghost given unto us." (Bom. v. 5.)
" Let every man " therefore thus "prove his own work, and then he shall
have rejoicing in himself, and not in another." (Gal. vi. 4.)

SERMON XXI. (XX.)


BY THE BEV. MATTHEW SYLVESTEB,
OF ST. JOHN'S COLLEGE, CAMBRIDGE.

BAPTISM AMD THE LORD'S SUPPER ARX THE ONLY SACRAMENTS OF THE COVENANT
OF GRACE UNDER THE HEW TESTAMENT.
THERE ARE RUT TWO SACRAMENTS UNDER THE NEW TESTAMENT.
Add thou not unto his words, lest he reprove thee, and thou be found a
liar.Proverbs xxx. 6.
THE independency of Proverbs informs us, that we may spare the
labour of reflections upon the context; seeing every proverb is big with
its own sense, and fully comprehends its own design and reach.
* Duplex ett certitudo, alia voluntatie, alia intellect**: et videtur no fo*e certitueKne
intellect^* cum tpe concentre, guia yuod CHUM* KM kalitwot, non tperamut, ted e*pectamut.BBLLARMINUB De Jutiif. lib. xlli. cap. 11.
t DMt Fides, Pantta tunf
magna : dicU Spes, Miki itta terwrnturBERNARDI Sent. I. " Says Faith, < Great tiling
are prepared: * ' For me,' eay Hope, 'they are reserved.' "EDIT.

428

SERMON xxi. THERE ARE BUT TWO SACRAMENTS

The words now read unto yon, as the ground and measure of this
Morning Exercise, are weighty as to their charge and arguments.
The charge is here imperative, born of authority, and brought into the
light, to bound the daring usurpations of aspiring fools. The throne of
God ought not to be invaded by the sons of men ; nor must a peerage in
his empire be usurped or claimed by distant mortals, whose policy and
safety it is to be auditors and scholars, and not dictators, in the matters
of God's kingdom. The best man is only ; rot ,
[" able to be the property of another,"] and ?, [" a slave by
nature,*'] as Aristotle speaks j and therefore, as he said, , vrpog TOUJ Seovs |8a8iom$ * so /3 /3$
[" he that goes to God is best"] in respect to God, whose absolute property, and unlimited prerogative by any thing but the blessed harmony of
his own infinite perfections, together with his own omnipotence, omniscience, holiness, and all-sufficiency, being both matchless and incommunicable, do speak him so fitly and undoubtedly our Owner, Governor, and
Father, as that tender observance and obsequiousness must unavoidably
more become us than bold pretences to his throne and sceptre. God's
words are like himself, such glorious emanations of his own majesty and
excellence as will neither suit nor bear the mean additions of aspiring
man.
All men are subjects, and must act by their derived authority and
commission. God's words are like the sun, moving in a distinct and
proper sphere, and scorning the accessions of our more dim and languid
lamps. All that put-in their claims for legislation in church or state, are
under law for what they impose and speak, and are to be presented to the
bar of God, in answer to this universal summon, namely, " Give an account
of thy stewardship ; for thou wast but a steward, and must be no longer
so." (Luke xvi. 2.) "Add thou not" therefore "to his words, lest he
reprove thee."
QUERY i. " What are those additions that are not forbidden to us
here ? Is every thing a sinful addition that is not found expressly in the
words of God?"
1. Words that explain the sense, and force, and usefulness of God's
words are not forbidden here. (Neh. viii. 8.) Letters, syllables, and
words are not the mind of God, farther than their signification reaches.
Words are the vehicles of sense, the indices of the heart; till they are
known and opened, we are but barbarians unto others. (1 Cor. xiv. 11.)
There is no commandment transgressed by a true explication of those
words whereby God signifies his mind: and to acquaint men with the
proofs and characters whereby it may be manifest that this is God's mind,
is none of those additions which God forbids to make unto his words.
2. Express determinations of times and places in particular, for the
discharge of such incumbent duties as must be done in general, and cannot be discharged in particular without the fixing of time and place. How
can assemblies meet together, or public worship be discharged, till a particular time and place be both stated and known ?
3. Pertinent and distinct applications of general rules unto particular
cases, and consequently such express reasons and arguments as shall prove
PLUTARCHUS Tltpi <8' " We are then best, when we are approaching the
gods."EDIT.

UNDER THE MEW TESTAMENT.

429

them pertinent and improvable, as to the case in hand. Fastings and


feastings, prayers and praises, alms, forbearance, silence and speaking,
are, in the general, attended with laws imposed upon all; but quoad hie
et nunc, the calls and circumstances of emergent providences must state
and fix the case, and show the duty " in its season."
4. The modes of worship may vary in their frame and use, and may
be, under circumstances, ordered so to do, and yet the precept of my text
observed. I may be bound to preach, or praise, or pray; but yet the
subject, length, or method, and the peculiar words and phrases, may be
variously determined by present choice and order.
5. The use of natural or accessory helps, no ways destructive but subservient to our stated work, may be determined to be used, and yet this
law remain inviolated. may use or forbear my notes; use all those
helps that are at hand, and "find out words acceptable." (Eccles. xii. 10.)
6. Whatever may commodiously preserve, promote, and quicken due
purity, truth, and order, and is no ways inconsistent with God's laws, and
the true interest, ends, credit, and harmony of Christian godliness, in all
Us exercises, comes not within the censure of my text.
'QUERY ii. "What is it that we must not add unto these words of
God?"
I answer: These things :
1. Nothing as God's which is not his; as articles of faith, new points
of doctrine, promises, threatenings, prophecies, revelations, traditions, or
miracles, pretended to be of God, that are not so, either as to God's
errand or operation.
2. Nothing to vie with God's revealed truths or laws, as to authority
or importance.: for this is to usurp the throne of God, and claim a peerage with absolute supremacy.
3. Nothing that savours of such additional supplements as seem to
argue God of ignorance, imprudence, or negligence: for this is to turn
accusers or upbraiders of the Holy One, as guilty of defects, miscarriages,
and mistakes.
4. Nothing that does destroy the end, or contradicts the errand, or
tends to weaken the awful and successful influences, of the words of
God: for this refers to nothing but disappointment and disturbance of
the noble ends and proper course of laws and government.
5. Nothing that builds what God destroys, or ruins what God designs
expressly and resolves to build. The wise and righteous Governor of the
world is most impatient of each contradictions. When God takes down
a ceremonial frame of worship, to clear his way to better dispensations,
then to cloud his heavens with pompous institutions, is to disturb and
vex the eyes of spiritual worshippers, even with the dust and rubbish
of what was taken down and thrown aside. Thus also the commands
of God must not be rendered void through men's traditions. (Matt,
xv. 29.)
6. Nothing that makes a wrong construction of God's words. False
glosses, and corrupt interpretations of the truths of God, are vain and
bold additions. Can we imagine that those words can signify God's mind
which have no sense in them nor stated import, before the pope and
councils have set their stamp and seal upon them ? Are they bound to

430

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

construe right ? or are they at perfect liberty to make the same expression true and false at pleasure ?
7. In one word: Nothing that supersedes, or is co-ordinate with, or
derogatory to, God's words, in doctrine, government, and worship, or prejudicial, burdensome, or unprofitable unto the purity, peace, and order,
edification, or needful harmony and consolation, of souls and churches,
strong or weak.
QUERY in. "What are those reasons that are produced in my text as
dissuasive from these additions ? "
1. The case must be debated.The word used in the text comes from
5; that signifies "to dispute the case, and debate' the matter by argument." God pondereth all the ways of man. All claims shall be
inquired into. Bold usurpations and aspirings must be reflected on with
a Quo fare hoc fecisti ? ["By what right have ye done this ? "] God
will never prodigally diffuse his own prerogative. Others must act by
deputation and derived authority; and both their commissions and discharge must be produced and canvassed in open court. He that will
bring every thing into, open court, will not forbear inquiries after those
that so audaciously usurp his crown and sceptre, and storm his throne.
Therefore we must carry [ourselves] as within the prospect of that great
tribunal, where our precarious allegations must abide the test.
2. The guilty will then be exposed in open court.God will be conqueror in judgment; and it will appear a crime unanswerable, to have the
Broad Seal counterfeited. Woe to all the bold pretenders to the infallible
chair, whose chums are larger than their right and warrant! If Aaron
and Miriam found it so costly to challenge Moses or a peerage with him,
what will become of those who will not suffer God to abide greatest and
undisturbed in the throne, when Majesty appears to vindicate supreme
authority from all those bold invasions which the usurping tyrant of
God's church hath made ? Its vigorous lustre will make his bold pretences, like a thin exhalation, to melt away and vanish. Supremacy is a
tender thing; and to build "stubble, wood, and hay" upon the best
foundation, will be found no man's gain. (1 Cor. Hi. 12.) "What is the
chaff to the wheat ?" The word of God is tried, and may be trusted to;
but he that leans upon the reeds of Egypt, will make his confident
recumbencies at least assuredly preparatory unto his most shameful fall.
He that is found a liar at the bar of God, cannot escape the smartest censures and most severe reflections that ever yet astonished and amazed
delinquents. God will not patronize the lies and forgeries of any swelling or aspiring bubbles. Creatures must know their distance and the
truth. It is here our reputation is the most^ tendered thing; and he
that is found a liar here, as speaking from God that which is not of him,
and that as for God which really is against him, must then expect a very
round discharge from God. Hence then let us take occasion to inquire,
QUERY iv. "Whether baptism and the Lord's supper be the only
sacraments of the covenant of grace under the New Testament.",
1. We shall pass over now the consideration of those words in Greek
and Hebrew which Bellarmine lays so great a weight upon; as, &*&&,
O^pm, and xn, and n1x, "a sign," (Gen. xvii. 11,) rendered by <nj.eov,
["a seal,"] (Rom. iv. 11,) , ["a figure,"] (1 Peter

UNDER THE NEW TESTAMENT.

431

being of larger or more restrained signification, may be applied to more


or fewer things at pleasure.
2. Nor need we dwell upon the covenant of grace, seeing it is agreed
on all hands to be a contract betwixt God and man, through the mediation of Jesus Christ, for the return and reconcilement of sinners to
God; and so, their justification, adoption, sanctification, and glorification. And by our speaking of the sacraments of this covenant, we prescind the thoughts of sacraments in innocence. And as in our gospeltimes this covenant is published in its last and best edition and impression ; and hath been sealed and ratified with the blood of sprinkling, and,
as the testament of our dying Friend, exhibited to the world by the
Lord himself, and those commissionated by him; (Heb. ii. 3;) and held
forth plainly, powerfully, and successfully, without the veil and burdens
of its former dispensations under the legal economy; so are we to consider here what sacraments and seals are annexed to and fixed upon it,
waving all former sacraments as to their frame or number.
3. Therefore the term " sacraments," well opened and applied, must
clear and end the controversy in this article.
And here we must premise, that the term is unscriptural, not written
in it, but derived elsewhere. And so we must inquire after such things
ad these:
I. How many thing in authors are signified by the term ?
II. How far it may be applicable to more than these assigned in
the question, and 90 how far the controversy lies more in words than
things.
III. Wherein it is only applicable to these two.
IV. What are the arguments and reasons of the Papists, whereby they
prove the number of them to be seven ? and so give them their answer.
V. Why the Protestants assert but two.
Which, when they are well dispatched, may better show the truth and
measures of the case in hand before us.
I. As to the various use and acceptation of the word.I find the word
" sacrament" used in these several senses:
1. It is taken for that "pledge, pawn," or pignut, which they that
fought did leave in the hands of their chief priest during their fight.
When the fight was ended, the conqueror took his own, and the other,
in poenam injusfa litigationis, [" as a punishment for his unjust litigation,"] lost his, and it was devoted to the treasury. (VARRO De Ling,
Lot. lib. iv.) And this pledge was called " a sacrament."
2. It is taken for that oath quo quis sacris interpositis obligator.^
And this oath or obligation was sacramentum, in that it was obligatio
Numinis et religionis interventu confirmata.% And hence sacramentum
militare [is used] for such, as were listed by oath, and bound to continue
" That which is one thing, but signifies another, is, in Latin, designated a mystery.' "
EDIT.
f " With which any one ia bound after the performance of sacred rites."
EDIT.
t "An obligation conformed by the intervention of the Deity and religion."
EDIT.

432

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

till the war was done. So VEGETIUS. (Be Re milifari, lib. ii.) Thus
also Jerome calls the oath of Hippocrates upon his disciples sacramentum.
(Tom. i. Epiet. ad Nepot. de Fit. Cleric, et Sacerdot.) And Juvenal,
in his sixteenth Satire, calls the very militee eacramento royatos, [" soldiers, who were bound with an oath or sacrament,"] "sacraments"
themselves:
Pramia nunc alia atque alia emolumenta notemut
Sacranteniorwn.*JUVENALIS Sat. xvi. 35.

3. Hence probably it is, that our votum baptismale [" baptismal vow "]
was called sacramentum ; as, Recordare tyrocinii tui diem; quo, Christo
in baptismate consepultus, in sacramenti verba jurasti.^
4. Sometimes it is taken for no more than a mere arcanum, or
" secret;" thus, " the sacrament of incarnation :" and often in this
sense have you sacramentum, in the Vulgar Latin. (Dan. ii. 18, 30 ; iv. 6 ;
Eph. i. 9 ; iii. 4 ; Col. i. 27 ; 1 Tim. iii, 16.) Thus any thing of occult
and sacred signification, (as parables, types,) in things or persons, &c.,
they may be called " sacraments," as Jerome, ubi supra; and then our
number may exceed a septenary.
5. Sometimes it is taken for the sign, the thing signified, and the
action, inward and outward, and the word itself, whereby God commands
the signum propter rem signatam [" the sign on account of the thing of
which it is significant"].
6. Sometimes it is taken for any sacra rei signum. And thus there
may be as many sacraments as there can be signs of holy matters by
words or things.
7. Most to our purpose, it imports our dedication of ourselves to
God by vow, expressed by solemn ceremony, signifying a mutual covenant betwixt God and us, and his reception of us.
II. As to its application to the case in hand.Let us inquire how far
it may be accommodated to more than two; and then how far only to
these two,baptism, and the Lord's supper. Which take as follows :
1. If it be true what Bellarmine asserts, that " it suffices as to the
nature of a sacrament that it is a sensible sign, let the sense be what it
will," then, I confess, there are more sacraments than two; for every
word and thing may be a sacrament that may be seen, or felt, or heard,
or tasted. Then can neither of these two be a single sacrament, but each
hath many sacraments in one. Then penance, matrimony, orders, confirmation, &c., are truly sacraments. Then books and sermons will be
sacraments. Yea, our very words and actions in all our joint approaches
unto God, will mutually be sacraments from each to other. But did
not all the sacraments of the Old Testament consist of visible signs ?
Is there no difference betwixt the preached word and sacraments as
such ? Did Christ administer the sacrament to all he preached or spake
unto ? How is it that St. Austin makes the word and elements to constitute a sacrament? And do not sacraments require a consecration?
If not, what makes the elements a sacrament ? If they do, then what
" But there are other benefits, my friend,
And greater, which the eons of war attend."GIFFORD'B Translation,
t HiERONYMue, torn. i. epiet. 1, ad Heliodontm, de Lawk Vitae toffitartr. " Remember the
day of thy first campaign, or initiation ; on which, being buried with Christ in baptism, then
ewareat to the words of the sacrament."EDIT.

UNDER THE NW TESTAMENT.

433

Blast consecrate the words of consecration ? And so in infinitom. And,


lastly, did the council of Florence determine aright or not, when, in their
definition of a sacrament, they did distinguish the matter and form each
from other ? If they did, then a sensible sign, barely as such, is not a
sacrament. For if it were, then could it not derive its sacramental use
and nature from Christ's institution; for its own aptitude, if men had
pleased to use it and determine it, had been sufficiently productive
of its sacramental use and nature. If they did not, what confidence can
we put in councils that have mistaken in such weighty cases? The
truth is, at this rate of speech they have secured their seven, and made
sufficient room for twenty thousand more.
2. If "sacrament" only import "a secret," then Babylon itself
becomes a sacrament; then types and parables, and all the intrigues of
church and state, are sacraments ; and so, whatever needs interpretation.
3. If by " a sacrament" they mean the shadowing forth by signs of
any thing of a sacred nature, then there are more than seven; then all
the furniture of the tabernacle and temple, and all the instituted rites
of Moses, must have been sacraments ; and pari rations [" by like reason "] all gospel-ordinances, institutions, and transactions.
4. If by " a sacrament" they mean all dedicating signs, then there
may be more than two. All signs of dedications unto office and relations, as well as all entire Christianity, may be called so: thus if I lift
my hands or eyes to God, or solemnly subscribe an instrument whereby
I give myself to God in any service, I make a sacrament and receive it.
5. If by " a sacrament" they mean the signification of a vow or
promise in any kind to God; thus orders, confirmation, &c., may be
called " sacraments;" and the signification of every thing I undertake
for God, as master, servant, subject, or sovereign, may be called so:
nor shall we say, there are no more than two.
6. If by " a sacrament" they mean something of divine institution, as
expressive of some sacred undertaking and relation, I shall yet grant
there are more sacraments than two. Thus matrimony, orders, confirmation, penance, and extreme unction, too, as stated and intended under
those circumstances in James v., are sacraments.
7 If by "a sacrament" they mean something in some respects of the
same nature, use, and ends with baptism and the supper of the Lord, I
shall grant there are more sacraments than two. AU. offices and relations bind to respective faithfulness. Confirmation is the fresh owning
of the same obligations which baptism laid upon us: I am called to
Tegular penance by both these sacraments. I may remember Christ by
reading, speaking, &c. I may signify my owning of my covenant, and
may renew it, by fasting, praying, and professing many ways.
8. If by " a sacrament" be meant some significations of the grace of
God to me, both relative and real, so there may be more sacraments than
two: thus every ordinance, providence, and thing, expressive of God's
grace to me, may bear the name of sacrament. All helps, encouragements, and advantages for heaven and holiness do clearly signify God's
care and kindness to me. Thus the apostle's ministry may be a sacrament, as a clear indication of God's kindness to him.
9. There are some sacraments of order that may be truly such, as

434

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

holy orders, matrimony; and of office, civil, economical, and ecclesiastical, whose root may be the covenant of grace: bat sacraments of Christianity import something more.
III. As to it* wore restrained and intended use.A sacrament is a
stated ceremony ordained by Christ, made up of visible signs; whereby
our hearty dedication and full consent to all the terms and tenders of
the covenant of grace, and God's acceptance of us thereunto, is signified,
solemnized, and ratified by God and us, according to the propositions and
injunctions of the New Testament. Which, when it is proved, will make
it manifest, that either their asserting of seven is a most shameful and
abusive noise both of provoking and dividing words, or else of deep and
dangerous mistake in things, and too weak to bear their Tridentine anathema. Now if we view the whole description in its parts, we must
consider these things, to state and clear the case in hand :
1. Whether the whole was not intended, in the first use and accommodation of the word " tacrament," to the concerns of Christianity.
2. Whether all this be not included in baptism and the euchariat.
3. Whether it can be possibly included in any of the five sacraments
besides ?
1. Therefore, a to the first use and application of it to the case in
hand.It is clear it was thus used by TertuUian, and by him applied to
baptism. For, speaking ad Martyres about their solemn abrenunciation
which was made in baptism, and about other interrogations proposed at
the same time, Focati, saith he, ad militiam, in sacramenti verba respondimus, fyc.: * " And thence," saith he, " did the whole action receive its
name." And so, Adversity Praxeam : Fides in Patrem, Filium, et Spiritum
Sanctum, secundum Christiana/rum sacramentum, fyc. :f which must at least
oblige us to, and influence, all suitableness of spirit and practice to the
sacred Trinity, according to their several <<; and " relations " to us,
according to Rom. vi. 36. And on the same account the Greeks
called our two sacraments mysteria ["mysteries"] ; and the church
generally understood the word in this sense, in opposition to the Heathens' initiation of their disciples into their idolatrous religions. And
thus the ancients write of only two sacraments; as TertuUian, Justin, Irenaeus, &c. Though TertuUian mention indeed unction, and imposition
of hands; (De Resur. Cam. j) yet doth he not relate them as distinct,
but as appendent, ceremonies to baptism. Thus also Cyril of Jerusalem
intends the same of chrism. The time would fail to speak of Dionysius,
Ambrose, &c. And it is manifest, that the doctrines of the seven sacraments were not started till broached by Hugo and Peter Lombard, from
whom the Papists at first sucked it; and terribly have they improved it,
to bring about their most mischievous ends.
2. As to the second, that this description doth suit the eucharist and
baptism, [there] is no dispute.Whence Bellarmine himself, reflecting
upon Chemnitius, who asserted eight things as constitutive of a sacrament in that sense that baptism and the eucharist are such :as, (1.) A
visible material element or sign. (2.) A divine institution of it.
" Being called into active service, we responded to the words of the sacrament."
EDIT.
t " Faith in the Father, Son, and Holy Ghost, according to the sacrament of
the Christian."EDIT

UNDER THE NEW TESTAMENT.

435

(3.) And that commanded in the New Testament, and instituted there.
(4.) And this to the end of the world. (5.) Attended with & promise
of grace. (6.) And this annexed to the sacramental sign, and clothed
therewith even by divine ordination. (7*) And this promise comprehending all the benefits of onr redemption in close and full relation to
eternal life. (8.) And all this signed, sealed, offered, and applied virtvte
Dei, [" by the power of God/'] to all that entertain these sacraments by
faith:hence Bellarmine, instead of denying the truth and full propriety of this application, attempts to prove them applicable unto
penance, and thence, would argue it to be a sacrament.
3. As to the third, whether the other Jive can be a truly and fully
called " eacrament " with equal correspondence to theee eight particular*,
this must be tried by an equal balance and true examination of all particularly. And therefore the five sacraments which must be brought
unto the test are these: (1.) Confirmation. (2.) Extreme unction.
(3.) Matrimony. (4.) Order. (5.) Penance, which is transferred unto
the last, to introduce the residue of my work.
(1.) As to confirmation.What elements are made the visible and
proper signs ? By what institution is it ordained? and by what promise
of grace, with respect to pardon and eternal glory, is it encouraged and
annexed ? Or wherein will they fix its common and adequate relation
and proportion to the two great sacraments ? What in their confirmation (by chrism on infants) for the receiving of the Holy Ghost, but an
audacious, apish imitation of miraculous operations by the apostles'
hands ? Nor can their equivocal juggles about the promise of the Spirit
relieve them in the case, if the gift thereof, as sanctifying and comforting, of equal necessity and extent to all times and Christians, be distinguished from its miraculous and extraordinary operations and dispensings, which were to be appropriated to that sealing age, both as to
Christians, and extraordinary officers and circumstances.
(2.) A to extreme unction, grounded upon Mark viii. 23, James v. 14.
When they can prove that these things are to be referred to ordinary
and perpetual ceremonies in the church throughout all ages, and not to
the extraordinary circumstances and ceremonies of a sealing day, wherein
it is necessary that the gospel be sealed and proved by miracles at its
first introduction into the world, they are more likely to win the day,
and prove their unction sacramental. But do not their own Waldensis,
Alphonsue e Castro, and famous Estius himself, conclude, that James and
Mark speak of miraculous cures ? Were not the parties to be anointed
stricken and held with great diseases, partly contracted and deserved by
grievous provocations, and partly inflicted to illustrate that miraculous
power which was then on foot ? What, though there be somewhat of
analogy betwixt bodily diseases, and sin itself? yet certainly oil had been
more proper to the vitium ["viciouenees"] than the reatus ["guilt"] of
their sins. An analogy is requisite in a sacrament; and the promise in
James v. is of remission; and oil, that may have some analogy to wounds,
bears little or none to spots, or guilt of punishment.
(3.) AA to matrimony.Who made it a sacrament under the New
Testament ? Or what is there in the ordinance to make it answerable to
the thing ? And if it be a sacrament, yet it is but economical. And it

436

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

is no more divine than as it is an instituted relative state by God; and


so is the covenant betwixt masters and servants; and thus the inauguration of a king may be a civil sacrament. Bat a sacrament of the covenant of grace is made compatible to all believers ; but this is not so, but
the priest must be barred from this sacrament, lest it impair his purity.
But they allege, It is called a mystery/ " (Eph. v. 32.) And have
not the woman and the beast the same name ? (Rev. xvii. 1, 5, 7.) Yea,
doth not Cajetan affirm this place no argument that matrimony is a
sacrament ? Aware, it is likely, he was of that which follows closely in the
text; namely, " I speak of Christ," &c. What trifling subtleties do
they (the Papists) use to amuse the world! as if they did design to be
more studious to walk in darkness, than to prevent or heal the wounds
and breaches of the church.
(4.) A to orders.Though this may be a sacrament of order, and
truly so, yet is not that commensurate with a sacrament of Christianity.
All are not ministers that may be possessed of present grace, and have
a title to remission of sins and everlasting glory. And it seems something odd, that one sacrament of the same covenant should make men
uncapable of another; as also that two different sacraments, inconsistent
on the one hand, should have the same sign. And it is yet more strange
that this should be equal to baptism and the eucharist, and yet should
want a visible element for its sign.
(5.) And as for penance.As far as God requires it, and states its
use and nature, doth not baptism relate and bind us to it ? Is it not
baptism of repentance for the remission of sins ? What is the external
rite? and where is the accession of the word unto the sign whereby
it must be made a sacrament? What is there in this penance commensurate with baptism ?
IV. As to their many reason amongst the Schoolmen for their septenary number.Let them name any thing substantial that is not reducible
to these two sacraments. Their septenary number of different conditions, or virtues, or distempers,these two sacraments will comprehend
them all; for they contain what is fully suitable to every state, urges to
every virtue, and tends to cure our spiritual distempers. And what need
we seven of theirs, when Christ hath instituted two to do the work ? .
But let us consider what they say.
J
1. We will insist upon the reasons therefore, whereon they would
establish the septenary number of their sacraments, and answer them.
(1.) They tell us, that l!he number seven is famous, and of frequent
use and strict importance, in the scriptures; as Aaron's garments put on
by his sons seven days, the atonement for the altar seven days, blood
sprinkled seven times, Naaman washing seven times. Thus it is a number famous in expiations, and otherwise. Hence now Eliphaz must take
seven bullocks and seven rams, and go to Job. (Job xlii. 8.) Seven
gifts of the Spirit; and thus seven of the apocalyptical seals, trumpets,
stars, &c. To which I answer: It is wonderful, they took no notice of
this too,that the number of seven commenced from the complete
finishing of nature as to its order and existence, and God's resting from
his labours ; all which was done within a septenary of days, making the
first week, as it was in the beginning.*
Since the writing of this head, I hare found [that] some Papist intdat on this very tiling.

tJNDBR THE NEW TESTAMENT.

437

(2.) Were this digested into an argument, thus it would ran: Whatever number is of famous use and mention in the scripture, must be the
number of sacraments, .under the New Testament, of the covenant of
grace: But seven is such a number, &c.: Ergb it is the number of sacraments; and consequently, there are seven. And what, if the major
proposition be denied ? will they not be sorely exercised to prove it ?
What, if we change the number in the minor, and say, that one is the
number of famous use and frequent mention ? will it not then be found,
that whatsoever answers this medium for one, will do their work for
seven ? I mean to answer it. How many ones are used and mentioned
in Bph. iv. 4, 6 ?one God, Christ, faith, baptism, church, Spirit, hope,
heaven, &c. What do they think of two lights or luminaries, two tables
of the law, two cherubims, two covenants, two commandments ? What
do they think of twelve patriarchs, twelve tribes, twelve apostles, twelve
thousand sealed, twelve gates, &c. ? Are these therefore twelve sacraments ? And so of other numbers. Now if this argument be followed
dose, they must be brought to this,that either this is no argument for
their number of sacraments, or that their number must rise and fall
according to what number we shall pitch upon, and so there may be one,
or two, or seven, or twelve sacraments, &c.; and so in what sense, and
why so many and no more ? And, further, thus the reason would press
as hard for seven sacraments under the law as gospel. And, as to expiations and consecrations, do not two rams, two goats, two turtle-doves,
or two young pigeons, bid as fair for only two sacraments, as seven of
other things can bid for seven sacraments ?
And thus much for this argument fetched from the congruence or apt
agreement of numbers.
2. Let us take notice of those arguments which Aquinas brings for
the proof of seven sacraments. (Pars Tertia, quaest. Ixv. art. 1.)
(1.) The analogy or proportion betwixt natural and spiritual life.
And here it is worth inquiry, whether all they say be not intended in
these two:
(i.) For the eese per generationem [" existence by generation "] : this
is designedly in our baptism, which is the taver of regeneration, considered relatively, as we are baptized into new relations, to which our
cordial acceptance in capable subjects (I mean, the adult) is absolutely
necessary before God, and a profession thereof (probably serious) before
the church. And whether this be grace or no, let it be considered for
the doubting under its proper head.
(ii.) And as for those that talk of inward, real, subjective grace, by
the application of the outward elements, and that this grace is in the
elements, they must assert this to be wrought at the rate of a miracle;
which, when it is proved to be wrought by proper, necessary, instituted resultancy from the sacraments, shall be assented to. And I
believe they will find it hard to prove subjective grace wrought by the
sacraments themselves, otherwise than by moral objective influence.
And whatever else is wrought, is done by some distinct operations of
the Spirit, even as it is done when the word of God is made to work
effectually. And as for the rest, the same answer will serve them all.
As increase in confirmation, nourishment in the eucharist, medicinal

438

SERMON XXI.

THERE ARK BUT TWO SACRAMENTS

reparations of the lapsed by penance, removal of the relics of diseases


by exercise and diet, to which they make extreme unction to be analogous { orders in relation to public exercise, to complete vital perfection ;
and matrimony for the propagation of a holy seed. For these, I would
fain know, whether the two sacraments which we plead for and they
own, do not refer to all these things, in that they bind us to, and, in
their kind, help us in, all that is pretended as designed by the other
fire. And as for confirmation, doth it bind us to, or seal to us, any
thing new, distinct materially from baptism? Or is it not rather
(orderly dispensed) the renewal of the baptismal covenant ?
(2.) As for what is alleged, by way of remedy against distempers, or
in relation to those distinct graces and virtues wherein we vre concerned.Both are considered, and abundant provisions against the one
and for the other are made, in these two sacraments; so far as they are
proper to Christianity, as such; and so speak all Christians, as such, to
be concerned in them. And if any thing falls out to some that is not
incident to all, it is fit that it be referred to its proper head, in order, or
prudence, or the like. And if they will contend about the name of
" sacrament," let them have it, provided that in things they will distinguish (and let us understand they do so) betwixt what is a sacrament
of order, and what is a sacrament of entire Christianity; and that they
will explain their own Tridentine words. (CARANZ.B Epit. Cone., in
Cone. Trid. sees. vii. cap. 3, de Sacram. in Genere. See Rainolds against
Hart, in his " Conference,'* chap. viii. div. 4, p. (mihi) 602.)
Y. And having now despatched the point of the seven sacraments,
(about which I could have spoken more, but that I care not for those
controversies that are made so intricate by a resolved espousing of words
and phrases, whose sense is arbitrary and undetermined,) amongst which,
penance was transferred unto the last, it will not be amiss to make some
short reflections upon the Popish doctrine of human satisfactions, which
they make a branch of penance, and, with contrition and confession, to
be constitutive of it.*
The council of Trent asserts it false and alien from the word of God,
to say, that the fault is never remitted by God, but the whole punishment is pardoned too.f And so the Trent-doctors, striking harmony
with the Roman Catechism, assert, that when God forgives a sinner, he
yet forgives not all the punishment, but leaves the party by his own
works to satisfy till it be washed away; and these works are all good
actions, inward or outward, proceeding from virtue; as confessions,
alms, fastings, prayers, sufferings in this life, or in purgatory: and the
things that we satisfy God for by our good works, are, 1. Temporal
punishments. 2. The relics of sin. 3. The fault itself. 4. The same
punishments wherewith the damned are afflicted, eternity only being
abstracted from them.
And here we must consider,
* I cannot BOW speak to this head or part of human satisfactions largely ; but I shall
content myself at present with some brief touches and reflections thereupon. For this
matter is divisim et membratim [" separately and by pieces"] more closely and fully handled by others in this Exercise.
t Condi. Trident, sees. xvi. cap. 8, 9; Rom.
Catech. tie Satitfact.

UNDER THE NEW TESTAMENT.

439

(I.) How they distinguish.


(II.) What they conclude. And so how far they come to us, and
wherein we part.
(I.) For the distinctions.They are upon three heads principally.
DISTINCTION i. They distinguish upon in.And they tell us, that it
is considered here as, 1. Either before baptism; or, 2. After baptism.
1. That before baptism is either original or actual; and, 2. That after
baptism is considerable either, (1.) In relation to its object most immediately concerned, which is either, (i.) God, or, (ii.) Man; (though in
the general notion every sin against man is against God too, whose laws
are broken by our irregularities as to ourselves, or one another;) and
then, as, (2.) In relation to its quality or aggravation; it is either venial
or mortal: and here you must consider, (i.) The fault, (ii.) The stain,
and then, (iii.) The punishment; which we transfer to be considered as
the next head of distinctions, where we shall consider it; and to the
other part, it is thus replied :
1. Sin is considerable in the general notion as a transgression of the
law of God.Now the law is transgressed in reference to either our
hearts or actions.
First. Sin in the heart is considerable as to,
(1.) Its derivation into the heart or nature of man, by original transmission to all the children of apostate Adam; or,
(2.) Its interest and indwellings in the heart, and corrupting prevalent
influences upon it.
(1.) And so here we must distinguish betwixt, (i.) What God doth as
an offended righteous Ruler in a course of punishment, making severe
and just reflections upon our nature because of the violation of the law
of our creation ; and, (ii.) What is done by man as under the circumstance of his primitive forfeiture and disease, which our parents' first
miscarriage brought into the world. And then we say, (i.) God justly
might and did withdraw that Spirit of holiness from Adam which he by
sinning thrust away, and left him in that ataxy and disorder which man
so willingly threw himself into, so as that he had no holiness and rectitude to transmit to his posterity. And, (ii.) Apostate, and thereupon
corrupted, Adam could not communicate a better nature to posterity
than he had himself. Nor, (iii.) Was God bound in governing justice to
set his seed under such comfortable circumstances as he did set himself:
And, (iv.) The rather because the miseries of all his seed was part of the
punishment which was due to him; even as their holiness and felicity
ought to have been a powerful motive, and should have been a sure
reward, to his obedience and continuance in his due integrity.
(2.) Now as to its indwellings and interest in the heart, and dreadful
influences upon it.They still abide, in some measure, and are owned
and acknowledged in our baptismal covenant, wherein we do accept of the
Spirit as our Sanctifier ; which he could not be unless we were defiled,
and acknowledged ourselves to be so. Nor can we any more conclude
the perfection of the sanctification of our natures by our being baptized
into the Holy Ghost, than we can conclude our perfect glorification and
salvation by being baptized into the Father and the Son; all being to be
wrought and perfected in a way of gradual motions, proficiently, answer

440

SERMON XXI.

THERE ARC BUT TWO SACRAMENTS

ably to those healing roles and remedies that are before and with as,
to be observed and improved by us.
Secondly. And as to sinful actions, they are the products of our sinful
hearts; and "we promise to prevent them, as much as in us lies, for
time to come, even as we do profess and exercise repentance for what ia
past and gone. And here our covenant-closures, and answerable conversations afterwards, are no further satisfactory unto God, than as they
answer his commanding will, as our obedience to him, and as the performed conditions of our salvation which God hath made such.
2. Sin, in relation to its object, is either against God or man.Consisting either undoing what we ought not, or not doing what we ought,
and as we ought to do, with reference to all those circumstances and
relations in which and under which we stand as to God and man, either
ourselves or others; and on both these we should or do reflect with an
answerable frame of spirit thereunto, as far as our miscarriages have
been and are known to have been committed against God or man, or
both. And here by God, I mean, the sacred Trinity, the Father, Son,
and Holy Ghost. And thus our sins before and after baptism axe the
same as to their formal nature, (namely, they are transgressions of the
law of God whenever they are committed,) although by some accessary
circumstances they may differ in degree. And thus it is true, that to break
the laws of God after the solemn vow of baptism to the contrary is worse
than to do it before, and may require some smarter discipline and repentance, in that the obligation of a vow that is made (and such a solemn
vow as is baptism) doth greatly aggravate the sin. And hence, it is likely,
did arise that primitive penance imposed upon professors lapsed after
baptism into Heathenism, or other scandalous miscarriages, in order to
their own recovery and establishment; the satisfaction of the church
about the useful truth of their repentance with reference to their restoration ; the vindication of the purity of Christianity, against the calumnies
of others; and the prevention of the revolts of others; and so the
quickening of all to regular care and watchfulness about their perseverance and proficiency in Christian growth and godliness; that so
thereby it might be manifest in the eyes of all about them, how much
the rules and discipline of Christianity did secure, promote, and quicken
all righteousness, sobriety, and godliness, at the highest rate in the
world.
3. Sin, in relation to the strength and measures of its malignity, and
as it refers to the quality of our state, is either consistent or inconsistent
with the state of saving grace.And here it is not so much to be
considered what is lawful or unlawful, as what is possible or impossible
to be in a truly regenerate heart. It is possible, a good heart may not
do every thing that is required of him, and yet it is unlawful to let
the least thing be by him neglected. I have yet met with none that
dare declare and stand to it, that there hath never been the least remissness or neglect that by their utmost possible care could be prevented,
since they were first converted unto God; but all, in every thing they
do with God and for God, dread to be dealt with according to their
best performances in exact proportion to their merit. We do depend
upon Christ's merits and intercession, and use his name to beg our pardon

UNDER THE MEW TESTAMENT.

441

for irregularities even in our holiest performances; and certainly the


serious heart will dread to compliment with its God. And therefore
when the Papists talk of venial and mortal sins, and tell us that mortal
sins can have no satisfaction but from Christ, but venial sins may be
satisfied for by ourselves, let them but freely tell us what they mean.
(1.) Is any sin so venial as that it cannot merit the wrath of God
hereafter, by any law which he hath made ? Is not the transgression of
God's law the formal nature of sin ? Doth not that very law pronounce
very delinquent worthy of death? Is not death the indication and
execution of divine displeasure? Is not death comprehensive of all
miseries, as it was stated in the sanction of the first law ? Are not sins dignified from their object ? A gentle stroke, when given in anger, though in
its. nature it be but little, yet if given to a prince, receives another stamp
and character. And as to God, if the matter be great, there is no dispute but the sin is great, as blasphemy, &c.; if it be small, the sin is
great, because the great God is denied his will, although his'claims were
mean and easy as to the matter of them. Did God bid us do some
great thing, would we not do it ? How much more when he commands
what is but small for us to do 1 would not the neglect savour of great
contempt even in a small affair?
(2.) Do they by " venial sins'* mean such as do not prove our full
revolt from God, because it is possible such a sin may be committed by
one that yet doth hold to God as his great and only end and rest ?
Why, then, we own, as well as they, that every fault and slip proves not
a person to be forthwith graceless.
(3.) Do they by " venial sins" intend such sins as do or may be
pardoned upon repentance, faith, and new obedience ? If so, it will put
them sorely to it to mention any sin, though never so heinous in its
nature, (the sin against the Holy Ghost excepted,) which a right hearty,
practical repentance and faith in the Lord Jesus, &c., may not obtain
the pardon of; and in this sense no sins are mortal but those which
unavoidably bring the soul to hell at last, and that through final infidelity
and impenitence. And hence we shall the better understand what can be
meant by these sins being to be satisfied for by us, and in what sense
they may be so. For if they mean that the blood of Jesus was not
needful to make them pardonable upon those terms, proposals, and conditions of their pardon which God hath tendered in the gospel, Christ is
apparently contemned and undervalued; but if they mean, that' the
pardon will not be had unless the conditions be performed by us, it is
most true; and if they mean something else, they must declare and prove
it to us.
DISTINCTION n. As for the things for which our eatigfactiom mtut 6e
made, they tell us they are, 1. Temporal punishments : as, (1.) All the
miseries of this life in relation to our bodies, goods, or name. (2.)
Death itself. (3.) The pains of purgatory, which are loss and pain, the
same with hell itself in kind and nature, though different in duration,
and, it may be, something in degree. For as to the eternity of pains in
hell, it is but an accident thereof; and for substance we must satisfy;
for the eternity thereof Christ is responsible, who hath made them temporal that they might be removed by our satisfactions. And then we must

442

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

satisfy, 2. For the relics of em. 3. For the fault itself. And, 4. For
the punishment of the damned in hell, if the eternity thereof be but
abstracted from it. To which I answer,
1, Whoever is concerned to make satisfaction, is considered either in
relation to property, as a debtor, fyc. ; or in relation to law, as a malefactor.Now as to the case in hand, as sinners are looked upon as debtors^
so they relate to God as their Proprietary, and absolute Lord of his own;
and so they may be looked upon as having taken or detained from God
something that is not theirs, but his, which yet he might have parted
with, and yet do himself no hurt; or else something which they have neither right unto, nor can God part withal without his prejudice or damage.
1. If in their former sense the thing be taken, (1.) Then satisfaction
demanded from ourselves, or from another, rather resulted from God's
will than from his wisdom. For it had been no incongruity for God
to have'retreated from his right, where neither his truth nor wisdom is
concerned to forbid it: for who can blame a creditor for want of goodness, (where there wants nothing else,) in that he doth forgive a debtor ?
(2.) Then there was no need of satisfaction in the case. God's single
power could have recovered his own. (3.) For God to have his own
again, was all that he could look for, in that he had no prejudice but the
mere alienation of his own again, and that not so much from his property
as his possession. For no man's apostasy from God could rob God of
his title unto the man; for that is too fast and absolute to be changed.
And if God be only concerned as to bis possession, when his goods are
come again into his own hands, no greater satisfaction can be made.
(4.) When God hath all his own again, there can be nothing left to
make him satisfaction with, seeing God hath a right to all that we
can do as our Proprietary, and ever had, and could never justly be
denied it.
But, secondly, if you take the matter in the latter sense, as [that}
something is taken or detained, unto God's real prejudice and damage:
(1.) Then also God's omnipotence could have repaired his loss. But,
(2.) Nothing can possibly impoverish God, whose absolute and infinite
happiness and riches are nothing but himself, whose property is absolute,
and his omnipotence its full security.
But now, if our sins speak a relation to a violated law, and so God be
considered as a Ruler, then we must mean, that we must compensate that
injury which, in the course of government, we have already done to God,
by the dishonour we have done him in contradicting God's righteous
will, breaking his laws, and disturbing or dissolving his fixed course in
government; or we must do something else that shall as well secure the
Governor's honour, answer his ends and will in government, as our
destruction for our folly can amount to; and what that is, we possibly
may understand hereafter, as the Papists do interpret and intend it.
2. As to the things for which these human satisfactions are required.
They are, it seems, temporal punishments. But, (1.) Is it not strange,
the punishment should be borne in our own persons, and in its kind too,
and yet that satisfaction should be made at the same time too ? Is it
good sense to say, that there must be redditio ejusdem, " the payment or
restoring of the same thing exacted," which is the bearing of the penalty;

UNDER THE NKW TESTAMENT.

443

and yet at the same time doing or bearing eequivalentie, "something proportionable and in lieu thereof/' (2.) As for the pains of purgatory, I
shall leave that to a better pen, that is concerned in that head; and
thither I refer the reader. (3.) As to death itself) are voluntariness and
patience satisfactory here ? If so, for what ? Is it the stroke of death ?
Why is it not then dispensed with, and so we made immortal, to scape
that dreadful blow? And, further, why may not such a frame of
patience and submissiveness prevent the stroke? What makes them
satisfactory ? Is it because they are pleasing unto God ? Then Enoch
satisfied for his death, and therefore scaped it; (Heb. xi. 5;) and yet
another doth as truly satisfy for death that bears it, as he that bears it
not. (4.) As to those other punishments in this life, the holiest man
may have them all, and ofttimes feels them more than he that never was
solicitous to please his Maker, or make him satisfaction. It is not at the
choice of any whether the punishments that God inflicts shall be borne or.
no^ and nature teaches men to choose the gentlest strokes; and if the
sufferings of this life be not voluntary, undue, equivalent, they make not
compensatory satisfaction. (5.) As to those relics of sin, what satisfaction are they capable of, distinct from their being purged away by the
grace of God in the due use of proper means, and from our release as to
their binding of us over to the wrath of God, and the due sentence of his
law? (6.) As to the fault itself, how, and in what sense, is it capable of
our satisfaction ? Can any thing make it true, that I was never guilty
of the fact I did ? That a sinner hath been a sinner, is an eternal truth,
after delinquencies and faults committed. Can any thing make it true,
[that] I ought to have done what I have done amiss ? Can any thing
make it true, that what was done amiss never deserved the wrath of
God ? or that it was not just and fit, that he who broke the law of God
should die ? Can any thing make it warrantable, that I should break the
law of God, or safe for me to do it, when God saith it is not ? And
when you have considered in sin the fact and faultiness, and the chargeableness of both upon the sinner, and the truth of all, and have prescinded these in the consideration of its being satisfied for by us, you
will find it can in no sense be capable of satisfaction, but as to our being
purged from its commanding, or released from its condemning, power.
And can I do any thing for God that can be as grateful to God, as it
would have been to him that I had never sinned against him ? Or can
any thing be done by me that can do equal service to my Ruler's will
and honour, and the due ends of government, with my perfect innocence
and obedience ? Or can I do any thing for God, that in strict proportion of desert can merit any being cleansed from the stain and blemish
which a fault hath left upon me ? If not, then let the Papists tell me in
what sense a fault can be capable of our satisfactions that shall keep it
from connoting, either, (1.) Punishment; and so it is no further pardoned
than the punishment is remitted; or, (2.) Purgation; and then it doth
import no more than being sanctified or reformed.
From whence it follows, that their fundamental maxim is a precarious
though confident assertion and conclusion, or an ambiguous cheat;
namely, that "they that say, that the fault is never remitted by God,
but the whole punishment is pardoned too, speak that which is false, and

444

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

in no wise owned by the word of God." For, (1.) It is evident, that


nothing can make an act that was sinful when committed clear from the
charge and censure of having been a fault; and in this sense, sinful
actions are incapable of remission, and therefore foreign to the case in
hand. (2.) If they mean hereby, (I mean, by " a fault remitted,") the
extirpation of a sinful principle, and prevention of the same sinful action
or miscarriage in kind; and so that this may be in many who are not
excused from the just inflictions of miseries of life, and pains of death ;
it 'is granted, that the best men alive are not unjustly dealt with, if they
be visited with the punishment of life and death, because of the gardenquarrel, and those corrupted natures which were derived thereby, together with our personal delinquencies. (3.) But if they mean by " the
remission of a fault," God's taking off those punishments, and discharging
from the sentence of the law, whereto the fault had bound me, the
remission of the fault and punishment are of the same extent
DISTINCTION in. They distinguish upon satisfaction, and say that satisfaction either doth relate to rigorous justice, or to gratuitous acceptance.
1. The former cannot be made by any thing but, (I.) What is our own ;
(2.) What is undue; (3.) What is of equal dignity and value. And
these things, say they, cannot be attributed to any but Christ himself,
who alone can Deo paria reddere [" render what is of equal worth to
God"]. But then, 2. The latter satisfaction is by gratuitous acceptance; and eo, by the favourable condescension of the offended Ruler,
men may satisfy as far as God will give them assisting and accepting
grace. And thus what with the Spirit's help by inward grace, and the
tincture of the blood of Jesus by God's grace upon our works to make
them satisfy, we, being one with Christ our Head, and communicating of
his satisfaction for us, derive that merit from him into our works which
make them satisfactory; which works, being the works of the Spirit, and
coming thence, derive a certain infinity and equality; whereupon ensues
the grace of evangelical counsels, whereby we are exhorted and persuaded
to what we are not commanded; and thereupon it follows, that we have
something that is our own, and undue to God, and therefore satisfactory;
and the more easily satisfactory because of the third grace of remission,
which removes the eternity from the punishment, and makes it temporal,
that so our satisfaction for it may be more possible and easy. So then
that may be done by grace for satisfaction, which in strict justice is
impossible. And then do but consider what, (i.) God enjoins you to : as
vehement and intense contrition; and this will do your work for death
and purgatory;outward laborious works, as fastings, prayer, &c.; as
also almsdeeds. (ii.) Consider what may be enjoined by others: as the
priests' enjoining the visitings of shrines of saints, so many Aves and
Pater-nosters, and other penance. And, (iii.) What you may do yourselves, by voluntary pilgrimages, fastings, scourgings, sackcloth, weepings,
prayers in such numbers and measures, and all other severities by selfpunishment ; and set upon these with an intent to satisfy, and the
punishment of your sins will be reversed, because these things are more
than you are bound to do, or God required of you.
I pretermit the points of indulgences, purgatory, and other men's
satisfactions; for they are the business and employment of better heads

UN&KR THE NEW TESTAMENT.

445

and pen, engaged in this Morning Exercise. And as for treasuries, and
the pope's power to dispense them, I think, if he can do it, he is bound
to pardon all on earth, and release those in purgatory; and lives in
mortal sin if he love not his neighbour as himself. And I believe, were
he in purgatory, he would thank those kindly that would release him
quickly; and then the precept binds him to do as he would be done by.
But, on the other part, these reflections may suffice which follow.
1. Satisfaction is defined by the Schoolmen, by " a voluntary reddition of something equivalent, otherwise undue ;" (for so the word eatis
doth import, and satisfaction signifies "something that is sufficient;")
and sufficiency imports "an equal correspondence of that which is
returned, to that for which it is returned," and that both in beneficii et
pcenis, " in benefits and punishments." * And hence it follows, that he
who returns less for sin than divine justice doth exact, doth not satisfy,
although he do to the full what is enjoined him by his confessor.
Though yet he do aliquam pcenam peccato wo debitam solvere, tolutunu
in futuro quod motto injunctum eet et eolutum in pnseenti s f yet even
here they are not agreed in the case. For though those mentioned in
the margin assert this doctrine, yet others say, that satisfaction is not
to be made by something otherwise undue; as, Durandns, diet. xv.
queest. 1 ; Gajetanus, Tract, de Satis/act, quaest. 1: and Angles (Floret
Qtuett. pars i. queest. de Satis/act, p. (mihi) 253) concludes, that works
otherwise due ratione preecepti, " as commanded," if they be done in
grace, are satisfactory for the pains of purgatory; % and martyrdom is
his instance; and he tells us, that he is injurious that prays for a martyr
to him; and this he makes to be the sense of Gajetan and Durand.
But, to address ourselves unto the case in hand: satisfaction, being the
doing of something that is sufficient, hath a relation to either,
(1.) Commutative justice, relating as-to personal debts or injuries.
And here the ground of his demanding satisfaction that is wronged, or
creditor, is his own personal just interest and title to what he claims; and
the just measures of our satisfaction are to be fetched from both the just
intrinsical value and worth of what we are to make him satisfaction for,
and also its relative worth to him whose loss by the absence of his own
proper goods, and all the damage that accrues to him thereby must
have its equal compensation from him that is debtor or injurious; unless
some other accidents, as the debtor's inability, or creditor's distance, or the
like, make it impossible to make this satisfaction; and then nemo tenetur
ad impotiibUe [" no one is bound to that which is impossible"]. Or,
(2.) It relates to distributive justice, as the wrong which doth require
our satisfaction may relate to law and government. And here the
Ruler's honour and the ends of government must give and state the
measures of our satisfaction.
For, in the whole, our satisfaction, if
truly such, must bear proportion hereunto. And then whatever, upon the
whole, doth exceed the bounds and claims of God's propriety, excellence,
ALTBNSTAIO in Letico; GABRIEL, diet. ib. quaeet. ii. artic. 1; ex SCOTO in diet. ill.
quest. L lib. 4.
t " Though yet he do pay some punishment due to hi sin, being
bout to pay in future what hag not at present been enjoined and paid."EDIT.
And
the same Angle conclude a little after, that the priest can imponere pro eatitfattione peccaiorum opera aliat deNto [" impose, for satisfaction for sin, work otherwise due "] And
for their differences through most of this doctrine of satisfaction, see WHITE'S " Way to the
Church," p. 133.

446

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

authority, and beneficence, and all that merit which doth and must
result herefrom, cannot be called " undue," and therefore amount to satisfaction in the strict sense. But in a comprehensive and large sense, God
may be said to be satisfied in several senses, (i.) As his will is pleased
by doing what is demanded of us under our present or supposed circumstances ; and thus we satisfy his will as far as we do what he commands
us. (ii.) By reparation of the governing wrong and injury that is done
him; and thus that satisfaction which must answer the wrong that is
already done by our apostasy from God, is and can be only made by
Christ. "But that injury which would ensue from the impunity of delinquents, (here I mean such delinquents as finally reject the remedy that
God hath given them by Christ,) must be prevented by their own bearing
of their deserved and entailed penalty; and thus God is satisfied against
their wills by their effectual transmission to their deserved racks and
tortures. Or, (iii.) By perfect innocent obedience to the whole law; and
they that challenge', let them maintain, possess, and prove it. Or, (iv.)
By a full answering of God's vindictive justice; by suffering here what is
equivalent to the full latitude and importance of their deserved punishments in hell. And where is that self-austerity and discipline here in
exercise, or possibly to be met with, that is equivalent to God's revenging strokes and wrath in hell ? Who hath an arm like God, to strike
like him ? Or who would, if he could, afflict himself at the proportionable rate of God's omnipotent revenge, whenas the prospect of Christ's
approaching cup had such impressions on his heart and countenance ?
But we pass on to the next head.
2. Satisfaction is here spoken of under a double notion and relation,
and so divided into, (1.) That which refers to strict and rigorous justice ;
or, (2.) To gratuitous acceptance. In the former, Christ only is concerned, as only capable of making it; because what Christ did, and was
to do, as satisfactory, was, (i.) His own, (ii.) Undue, (iii.) And of equal
value and dignity. But in the latter, our capacity is large and good.
And here we have, (i.) The matter of our possible satisfaction: some
things voluntary,pilgrimages, fastings, &c.; some things enjoined,
First. By God; as vehement and intense contrition, laborious works, and
almsdeeds, &c. And, Secondly. By the priest; as the visiting of shrines
of saints, so many Aves and Fater-nosters, with other penance. And
then we have, (ii.) The grounds and means whereby our voluntary and
enjoined works are ripened into such dignity and value as shall make
them satisfactory; namely, First, God's condescending and accepting
grace. Secondly. The tincture of the blood of Christ, our union to
him, and communicating of his satisfaction, from whence our works
derive their merit. And, Thirdly, The inward workings and assisting
grace of the Spirit, by which our works proceed from inward virtue, and
so derive a certain infinity and equality. So that now the door is widely
open to evangelical counsels, to which you are exhorted and persuaded,
but not commanded.
(1.) Then, let us hence consider how far Christ's satisfaction doth
extend itself, and see what room there is left for human satisfactions,
that so we may the better find and fix them, and so consider them more
exactly in their proper place and office. And,

UNDER THK NEW TESTAMENT.

447

(i.) They here acknowledge, that the matter of Christ' satisfaction,


beside its being undue and his own, is of equal dignity and value. But
then I ask, With what is it of equal dignity and value ? Is it not with
the injury which he, as Governor, received by the apostasy of his creatures? or with that rectoral gain which he would otherwise get from
their destruction ? or both ? What injury could God be capable of, but
contradicting his governing will, eclipsing his governing honour, and
preventing or obstructing his noble ends in government, whereby it was
made and rendered unbecoming God to place his heart upon, and distribute his choicest blessings to, the sons of men, in 'such methods, and
upon such terms, as might make his subjects justly think he was grown
regardless of his honour, laws, and government? Revolted man must
either be destroyed or saved. If he be ruined, the glorious explications
of God's incomprehensible love and wisdom, by pardoning grace and
mercy, in such consistency with his truth and holiness, had been prevented ; together with such wise supplantings of Satan's projects, hopes,
and triumphs, as now He is effecting in his gospel-methods, and the
revivals of religion in an apostate tribe. Had man been saved immediately, without the execution of God's violated law upon him, and any
equivalent consideration in the case, the glorious effects and proper
demonstrations, and so all suitable and useful apprehensions, of governing
justice, wisdom, holiness, and truth, so dear and proper to the Ruler,
had been prevented; and both their honour and essential existence had
been exposed unto the jealousies and suspicions of his subjects; the
trust and title of a ruler had not been answered by its due administrations and discharge; hopes of impunity had been started, notwithstanding after-miscarriages, to the great prejudice of, laws and government,
and suitable obedience thereunto. And hereupon, nothing amounts to
satisfaction that brings not things unto this issue,that sinful and apostate man's salvation shall as much secure, promote, and speak the harmony and honour of God's whole name as Governor, and all his ends in
government, as man's destruction.
(ii.) They must acknowledge, that Christ hath only and effectually
satisfied his Father thus far, by what he did and suffered, as that repentance, faith, and new obedience, are by the covenant of grace made the
conditions of our full recovery and salvation, so as that they who fulfil
the conditions of the gospel shall reap the blessings of it.
(iii.) Nor are they able or ready to deny, that all assisting and accepting grace, and all the means of grace subservient thereunto, only result
and issue from Christ's satisfaction. Nor,
(iv.) Will they say, that any thing in man without respect to the
Redeemer's satisfaction, and the Father's arbitrary, compassionate, and
condescending grace, could have deserved of God to be accepted as a
sufficient ground for re-admission to his favour, or a sufficient compensation of our demerits. For what Christ did was needless, if the great
ends thereof could have been answered and attained by us without it.
They dare not say, that God was bound in justice to accept of that without, which now is made acceptable by, Christ's satisfaction.
(v.) Therefore the meritoriousness and availableness of their supposed
or asserted human satisfactions must, in their judgments, be derivative

448

8XRMON XXI.

THERE ARK BUT TWO SACRAMENTS

from Christ, and that assisting and accepting grace that comes must be
upon the reckoning of Christ's satisfaction.
(vi.) Whatever ie commanded by God in Christ upon the penalty of
otherwise forfeiting all the benefits of Christ's satisfaction, and our eternal happiness thereupon, can be no further called "satisfaction," than as
our stated doing of what is commanded as our duty, and as the condition of our salvation performed by us; which can no further merit our
impunity, than as God hath promised and entailed that to and upon
What is required of us.
(2.) Let us consider what this satisfaction by gratuitous acceptation
doth amount unto, and in what things we are to fix it. And,
(i.) Whatever is accepted or acceptable is either ao from its own
intrinsical value, and then, as such, it cannot be acceptable beyond its
worth; or from its usefulness and aptitude unto its ends,* and is acceptable but as expressive of the temper and purpose of the heart, were but
the ability answerable to the heart. And then we must consider the
nature and degree of its mediate usefulness; as also its consistency with
other means at hand, or instituted; for if it cannot be used, but some
better means, and more grateful to him that is most concerned in the end
that must be prosecuted and attained unto, must be neglected, it cannot
be acceptable. And hereupon it is worth considering how far their
voluntary or imposed satisfactions justle out those needful exercises and
duties that in society must be done, and all those exemplary and encouraging influences which we are bound to give to others "by our own
cheerfulness, praise, and joy in the possession and improvement of what
we do and may enjoy with God, and for him. Or it must be judged
acceptable from some clear and grounded testimonies and assurances
from God, either mediate or immediate, that he will accept our voluntary
offerings as satisfaction; and, under the discovered notion and respects
in which the Ruler tells us they shall be accepted, we must use and
offer them. Now it is plain, that whatever God exacts from us is to be
referred to either his authority, and so it must be done as duty; or to
his wisdom, and so it must be done by virtue of that proper tendency it
hath unto its end; and then the end must give the just proportion to
the action, and also duty cannot be avoided in the case. For should
God's counsels be neglected, we make reflections upon his wisdom, and
tell him, that though he hath advised us to such a way or course, yet we
have discovered another course as good; and if we quit God's counsel
and espouse our own, we practically tell him that our way is better; and
then that will prove strange " satisfaction," and " human " with a witness,
that hath contempt of God and his advice inviscerated in it, or wrapped
up in its bowels. Or it must be referred unto his holiness, and so it must
be expressive of his image upon our hearts. And what relation the matter of mere human satisfactions has hereto, beside that "show," (Col.
ii. 23,) it will be hard to prove. Or it must relate unto his covenant,
compassions, grace, and love, and so be performed as its condition; and
then that doth import command, and something more. And therefore,
I know, a little In other MOM may be accepted as a testimony of thankM regent;
tent [feeling] of favours, or an acknowledgment of distance, duty, subjection, &c.: bat
HUB i not to the case in hand.

UNDER TSiK NEW TESTAMENT*

,
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449

(.) Gratuitous acceptation doth hold out something, in the very name
and notion that might most justly be refusable even as satisfaction, and
speaks a retreat in God from -what he justly might demand, though
satisfaction were admitted and concluded on; which they themselves
allow, by their distinguishing it from that satisfaction which hath respect
to rigorous justice.
(iii.) Many things are excluded from being satisfaction, from the con*
sideration of their being commanded, as things that must be done as
ever we hope for life and glory. As, First: Whatever hath a true and
proper reference to God's glory. (1 Cor. x. 31.) And, Secondly: Whatever doth promote, become, and is expressive of, our universal powerful
love to God and man. (Matt. xxii. 3740.) And, Thirdly: Whatever
as to the matter of it is " true or honest, just or pure, lovely or of good
report, and that hath either praise or virtue," (Phil. iv. 8, 9,) it is a
comprehensive claim. Fourthly: Whatever is proportionable or suitable
in measure and circumstances to our abilities, places, gifts, and offices.
(1 Cor. vii. 17 ; 1 Peter iv. 10, 11.)
And thus to " fear God and keep his commandments is the whole of
man," and in these things must he be tried for life or death at last.
(Eccles. xii. 13, 14.) And now when these things are discharged, there
will be little left for satisfaction-work; and I believe it will put them
sorely to it for to name any thing under present circumstances, that is
materially worthy of a man or Christian, that can escape the claim and,
discipline of these commandments; especially if you take-in that comprehensive text, Titus ii. 12, and well consider the special, indispensable
duties of every relation, in families, church, and state, and also what we
are bound to do to credit Christianity, and to promote its interest, influences, and repute, to the recovery and salvation of all about us. These
things shall be accepted, by God's favourable condescension, in order to
our everlasting happiness, on the account of Christ, as readily, heartily,
and effectually, as if we had never sinned, or satisfied for our sins ourselves, notwithstanding all former laws and provocations to the contrary.
Duty discharged is grateful to God; and God's commanding will is
satisfied, as far as things commanded are performed. And the fulfilling
of federal conditions do satisfy, and are available to the instating of us
in covenant-rights and privileges, as far as the covenant of grace hath
made them forcible and pleadable to these ends. And no other satisfactions can be, in whole or in part, necessary and available to procure this
covenant of grace, and make the merciful, moderate, gracious conditions
thereof required of us, to be performed by us, so pleadable and effectual
to their ends in our recovery and salvation, as Christ hath made them.*
And they, if they would leave their clouds, and face us in the open light,
might see, that satisfaction, if human, which they talk of so much, cannot be found in sense, if any thing be meant thereby, save pleasing God
in doing his will, and answering those proposals and fulfilling those conditions on which we may attain and reap the benefits of Christ's satisfaction ; which conditions would not have done our work, had not Christ
by virtue of his satisfaction deserved and obtained' of God to give us life
* No works of ours could join with this that Christ did undertake and do: for hie satisfaction is of itself entire, complete, and successful.

450

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS

upon such low and gracious terms. And how then can they find another
sense or place for satisfaction by their works? Let them but freely tell
us where it lies, that any works of ours can be satisfactory, and for what
they eon be so.
As to the First, wherein their value for satisfaction lies, let them deal
freely with us. Is it by something derived from Christ, or not? If
not, they had been as available as now they are, if Christ had never
died for us; for the substance of eternal punishments may now be done
away, and their eternity had been nothing without their substance ; for
the eternity of that which is not, is but a mere chimera. And as to
death, that universally and unavoidably entailed stroke on all, patience
and voluntariness would have satisfied; but for what ? Not for the stroke ;
for that is borne : and who would satisfy for what he cannot escape by
satisfaction ? Is it not hard to pay something equivalent, and bear the
stroke withal? For satisfaction is not ejvsdem, ["of the same,"] but
cequivalentis [* of an equivalent"] ; as, if it be some worse punishment,
he that destroys the substance of the punishment, need never fear the
eternity thereof, although there should be no satisfaction. But this will
need no further confutation.
If, then, the value of our works for satisfaction be derived from Christ,
it is either done by his allowance, or by his ordination, or by mere advice.
If by mere allowance, this is no more than lawfulness by bare permission;
and if this be enough to make a satisfaction, then every thing neither
commanded nor forbidden will do the work. And this absurdity needs
no loads, it being unable to bear itself. But if it be by ordination from
Christ where is the order? what is the place and quality thereof? Is
it instrumeutally causal ? Then let them show wherein. Is it as a condition constituted in a covenant-way ? Where then is the covenant that
can make it so, and hath entailed this promise on it ? Is it by mere and
bare advice ? If so, all counsel doth result from skill, and wisdom, and
kindness too, in either reality or pretence. If therefore such works be
expedient-jueans, there is no friendship nor wisdom in the case; for
nothing can be advised by wisdom that is not advisable in the case; for
this must be resolved into will, not wisdom: Sic volo, sic jubeo s * and
then it ceases to be at our liberty, because it is commanded. And if it
be expedient in the case, it is either so by absolute order, and then
neglect is sinful; or proper tendency, and then God hath made it so,
and Christ's advice is the discovery of his Father's will; and then God's
authority makes it duty, and our great and absolute concernment makes
it necessary; and thus, arbitrary can it no longer be. For I am bound
to take the most proper and expedient course and way to bring about my
best concernments and designs, as far as they are laid within the compass of my utmost possible knowledge. And therefore here I am under
duty and commandment still; and if I can serve God better by vows of
poverty, chastity, &c., or any other evangelical counsels, than otherwise,
the male of the flock ought to be offered up to God, and given him; and
it is a strange course for satisfaction, to take a meaner and more improper course, when other ways are made my duty. I cannot be allowed
to satisfy for punishment by the neglect of duty, or by remiasness in it.
* " Such is my will; thus do I command."EDIT.

UN0E& TttB NEW TESTAMENT.

451

Nor can it be imagined by me, what reference the imposed visiting of


the shrines of saints, or each a number of Avea or Pater-nosters, can
have to compensate my faults to God, seeing apostate and depraved man
had rather travel far, and say a many prayers, (as being truly and
apparently a more easy task, and, in the eyes of wicked men, readily
taken so to be,) than to leave sins and fall to thorough duty here, or bear
the flames of hell for ever, yea, or in purgatory, were there such a state
and place. Nor are these courses likely to prevail on others for timely,
universal, and effectual reformation and conversion.
And for the Second, for what they can satisfy, this will bring as to
consider the second general head.
(II.) What they conclude either by concession or denial. And here
they grant that Christ hath satisfied for sins before baptism, original and
actual; for mortal sins after baptism* for the eternity of punishment, for
our former incapacity of making satisfaction, which is deducible from
this,in that they make such grace so necessary to our capacity of
making satisfaction, as could not come upon us unless Christ had satisfied before; namely, 1. The grace of justification, whereby the Spirit
dwells in us, makes [us] one with Christ, and interested in his satisfaction ; from whence that merit is derived into our works, that makes
them to be satisfactions too, though in relation to another head, namely,
gratuitous acceptation. 2. The grace of evangelical counsels, whereby
something is rendered undue from us to God as being not commanded.
3. The grace of remission, making eternal punishments temporal, to
make our satisfaction easy; and then it is plain, our venial sins and
temporal punishments may be satisfied for together, and with ease and
great success, by us.
To this I answer: All this hath been considered before and answered;
and therefore my weary thoughts and pen shall close with some reflections upon temporal punishments and satisfactions for them; and
therefore (passing by purgatory, as considered by another) temporal
punishments are either such absolutely as are entailed, 1. Upon all; aa
death, and that is considerable as to its stroke or sting. Or, 2. Only
upon some; and that as either consequent upon their own miscarriage in
a natural or legal sense, or merely resulting from, the wise but arbitrary
providence of God. And thus my replies are these: I. Nothing that
Christ hath done, or man can do, can make us hope, conclude, or think,
the stroke of death can be avoided; (Bom. v. 12; Heb. ix. 27; Job
xxx. 23;) for God hath nowhere promised that. 2. Alt to the sting
of death, covenant-grace and faithfulness, through Christ, can only
pluck out that. Reflections upon grace and faithfulness at a dying
hour can only make our souls triumph over their sorrows, fears, and
jealousies, through the apprehensions of our approaching judgment and
retributions in an eternal state. Nor can I think that any will find
relief at last from pilgrimages, shrines, and scourges, &c., if this grace
and faithfulness be wanting. 3. As to strokes consequent upon our own
miscarriages, through our intemperance or imprudence, or misdemeanour*
in reference to the laws of God or man, our temperance, providence, and
innocence, through God's good hand upon us, may prevent them as to
their strokes, and full repentance, faith, and holiness may possibly allay.

452

SERMON XXI.

THERE ARE BUT TWO SACRAMENTS.

if not remove, both bitterness and strokes. 4. As to the stroke* that come
by the arbitrary providence of God, as the best men may not scape them,
so covenant-faithfulness shall not lose by them.
And thus you see, by what is said already, the sense and grounds of
what is controverted betwixt the church of Rome and us about this head
of human satisfaction; and thence you may gather what to say to what
this controversy may be summed up in: the sum whereof lies in these
following things, which they assert: as,
1. That "all those afflictions and temporal chastenings which God inflicts on men, with reference to their graces, sins, and exemplary usefulness, are true expiations of and satisfactions for their sins past to divine
justice."
To which it is answered : (1.) God satisfies himself in what he doeth,
in that his strokes are grounded, proper, and successful to his ends,to
show his name, to execute his laws, and so prevent all inconveniencies to
his name and government. (2.) They that endure these strokes, and
make a right improvement of them, do so far satisfy God, as satisfaction
may signify their pleasing God, and answering his ends in discipline.
(3.) As far as this improvement and regular bearing of God's discipline
is a condition of our escaping that smarter wrath which former sins
deserved, so far the fulfilling hereof shall satisfy God; that is, answer his
commanding and covenanting will so far. But, (4.) It is Christ's satisfaction only, and not any proper merit in our sufferings, as antecedent
thereto, or abstractedly considered therefrom, that makes our sufferings
of all kinds, and our carriage under them, available to these comfortable
ends and issues of being pardoned and accepted.
2. That *' good works, expressive of repentance, piety, and gratitude,
and tending to promote religion, mortification, self-denial, &c., or preventive of further strokes and judgments, are truly satisfactory to God
for sin."
ANSWER. No further than as they, (1.) Please God's ruling, his
Commanding and covenanting, will; in which sense God is satisfied but
only as he is pleased: and, (2.) As Christ is considered in the case,
to make them acceptable and available to obtain our pardon and recovery, and final bliss, by what he hath done and suffered and obtained
for us.
3. That " penance imposed by primitive Christians upon the scandalous
or apostate, in order to their cure and re-admission to the church, with
their consent, and to their satisfaction, and other Christian ends, is now
made a satisfaction for their sins to justice."
ANSWER. God in Christ, and for his sake, is so satisfied, that is,
pleased, with our repentance, as our obedience to his command, our compliance with hie covenant terms, our qualification in state and temper for
his further image, favour, and presence, and all the favours that conduce
thereto, and result therefrom, and as our disgusting and bemoaning what
hath been done amiss, and preventing the lamentable consequences of
impenitence to both the church and unbelieving world, as that where it
is duly exercised and expressed toward God and man, in such works as
ordinarily and in special cases and circumstances become repentance, as
that it shall suffice on their parts, under Christ, for their restoring to

SERMON XXII.

NO TRAN8UB8TANTIAT1ON IN THE EUCHARIST.

453

what their scandals and apostasy bereaved them of. But it ie only Christ
that hath deserved that our repentance through grace, and only grace,
should reach these ends and benefits.
The sum of all is this: When we have abstracted Hie human satisfactions of the Papists from what God hath made our duty, and the condition of our salvation; or from what is due to the Father, Son, and Holy
Ghost from us as creatures, subjects, and delivered sinners by price and
power, to be trained-up according to the methods and assistances of
gospel-laws and grace; and so from what I am bound to do to satisfy
my injured and endamaged neighbour, offended Governor, and the church
of Christ, according to the institutions, and for the necessary and, by
God and Christ, enjoined ends and interest of the gospel; how narrow and
useless will human satisfactions appear to be!
And thus I have gone through this task, as thoroughly as God's
breaches on my family, my manifold diversions, great distractions, mean
abilities, and slender furniture, and other hinderances, would admit of;
and with my closing words, and to my last gasp, (if sensible so long,)
must I bewail the miserable state of church and world, that must be
scandalized, disturbed, and divided by wanton fancies, prurient wits, proud
hearts, and sinister designs, in having doctrines clouded or sophisticated
with dark and doubtful words and phrases imposed on them.

SERMON XXIL (XXI.)


BY THE REV. EDWARD LAWRENCE, A.M.
OF MAGDALEN COLLEGE, CAMBRIDGE.
THERE IS NO SUCH THING AS TRANSUB8TANTIATION IN THE EUCHARIST J AND IT
IS IDOLATRY IN THE PAPISTS TO WORSHIP THE CONSECRATED BREAD,
THOUGH THEY THINK IT 18 TURNED INTO THE BODY OF CHRIST.

THERE 18 NO TRANSUBSTANTIATION IN THE LORD'S SUPPER.

For I have received of the Lord that which alto I delivered unto you,
That the Lord Jems the same night in which he wot betrayed took
bread: and when he had given thanks, he brake it, and said, Take,
eat: this is my body, which ie broken for you : this do in remembrance of me. After the same manner also he took the cup, when
he had tupped, saying, This cup is the new testament in my blood :
this do ye, as oft as ye drink it, in remembrance of me.1 Corinthians xi. 2325.
Goo hath exalted man above all creatures of the visible world, in
giving him a being capable of religion, and thereby of eternal life and
happiness in the enjoyment of Himself. And to the end that God may
make himself glorious in making lost man happy, he hath in infinite
wisdom and grace given us his written word, to be a perfect rule of

454

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

that Christian religion by which we may obtain eternal life and happiness
in God by Christ; in which word he hath not only revealed this glorious
happiness to us, and " brought life and immortality to light through the
gospel;" (2 Tim. i. 10 ;) but also told us what gives us a title unto, and
fits us for, and the way that leads unto, the full possession of it.*
And therefore what tongue can express the desperate madness and
folly of those men who forsake the good " word of the grace of God,"
(Acts xx, 32,) for a religion that hath no other foundation than the words
of lying men ? And such is the Popish religion, which, as it is Popish
is devised only by devils and men, to feed lusts, and to serve a carnal
and worldly interest, and tends to the damnation of millions of souls.
Their doctrine of traneubstantiation in the Lord's supper, which I am
now called to bear witness against, is one of the chief articles of this
religion; and if this falls, their idolatrous worshipping their host, their
most abhorred propitiatory sacrificing Christ in their Mass, their sacrilegious robbing the people of the cup, and a great part of their religion,
must fall with it: and yet, by the grace of God, I shall in this ensuing
discourse make it appear, that transubstantiation is such a hideous error,
that the very nature and clear consequences of it do cry of the true Christian religion, as they cried of Jerusalem, " Base it, rase it, even to the
foundation thereof!" (Psalm cxxxvii. 7.)
I shall therefore fall immediately to my work, which is to prove two
things :
1. That there is no transubstantiation in the eucharist or Lord'a supper.
And take notice, that I do not question but the name " eucharist"
hath been anciently, and may be still fitly, given to this sacrament; but
I shall choose to call it, according to scripture, " the Lord's supper," it
being better known among us by that name.
2. That it ie idolatry in the Papists to worship the consecrated oread
though they think it is turned into the body of Christ.
Now because in these words (with those in the three evangelists,
Matt. xxn. 2628; Mark xiv. 2224; Luke xxu. 19, 20, which I
would be understood to take into my text) the institution of the Lord's
supper is fully and clearly delivered from Christ to his church; and
because these words do carry us in a right line to the Author and nature
and use and ends of this ordinance, and are the true standard by which
we must try all doctrines and opinions and practices touching the Lord's
supper; and also because our adversaries pretend to receive their doctrine
of transubstantiation from Christ in these words; I have therefore chosen
them for the most proper subject of this discourse.
And herein I shall proceed in this method:
I. I shall briefly acquaint you with the true doctrine of the Lord's
supper, taught by Christ in these words.
II. Acquaint you with the doctrine of transubstantiation, which the
Papists pretend to receive from Christ in these words.
III. Prove that there is no transubstantiation in the Lord's supper.
" I kit qua aptrti potita twit in fcripturd, invmiuntur iOa omnia yoa continent Jida
moreffue vivendi,AUGOBTINPS De Doctrind Christiana, lib. ti. cap. 9. " Amongst those
thing which axe clearly mealed in the scripture, are found all those which relates to belief
aa4 the conduct of life."EDIT.

IN THE LORD'S SUPPER,

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455

IV. I shall make application, and therein prove the second proposition,
namely, " That it is idolatry in the Papists to worship the consecrated
bread, though they think it be turned into the body of Christ."
I. J shall give you a brief and plain account of the doctrine of the
Lord' suppert taught us in these word, in six particulars, which I shall
further improve in the following discourse.
1. Jesus Christ hath in infinite wisdom and love appointed bread and
wine for this sacrament.This is evident by those words, " Jesus took
bread," and, " He took the cup," wherein was " the fruit of the vine:"
(Luke xxii. 18 :) our dying Lord being about to institute and administer
the Lord's supper, in order thereunto he solemnly took bread and wine.
2. It is the will of Jesus Christ that bread and wine be blessed and
consecrated by the ministers of thet gospel.This bread and wine must
be changed from that common use which they had before consecration,
by being blessed to* a holy and spiritual and sacramental use. This
appears by our Saviour's practice, recorded in the text: "Jesus took
bread and blessed it; and he took the cup, and gave thanks." The word
-, translated "blessed," and <5, translated "gave
thanks," do here signify the same thing, and do assure us, that Christ
blessed the bread and wine ; which obligeth all ministers in this case to
do the same; and therefore saith the apostle, " The cup of blessing
which we bless," and, "The bread which we break;" (1 Cor. x. 16;)
meaning " the bread of blessing, which we bless and break ;" for both
were blessed by our Saviour, and are to be blessed by his ministers, and
are thereby made blessed bread and blessed wine.
3. It is the will of Jesus Christ that this blessed bread be broken by
his ministers.This was a holy rite or action of Christ, recorded by the
three evangelists, and by St. Paul in the text, which tells us, " He
blessed the bread, and brake it;" from which sacred rite expositors conceive that this sacrament is called " breaking of bread." (Acts xx. 7.)
And it is clear, that our Saviour made this bread, as thus broken, to
signify, " the body of Christ, which is broken for us:" and therefore
saith the apostle, " It is broken bread," that is, " the communion of the
body of Christ." (1 Cor. x. 16.) And though I cannot stay to quarrel
with the Papists for lighter matters, yet take notice of their bold superstition in affronting Christ herein, by making their bread into little round
wafers, and not breaking it, but putting it whole into the mouths of the
communicants.
4. Jesus Christ hath appointed that this blessed bread and blessed
wine be administered to believers.This is clear by our Saviour's
example mentioned in the text, which tells us, that " the bread which he
took, and blessed, and brake, he gave to his disciples;" and, " The cup
which he took and blessed, he gave to them." Jesus Christ administered the blessed bread and blessed wine in this sacrament.
5. It is the command of Jesus Christ that believers do " take and eat
and drink" this blessed bread and blessed wine.For Christ gave and
administered them with a command to "take, and eat, and drink"
them. The words are dear: " Take, eat;" " Drink ye all of it;" which
command the disciples obeyed, and did take, and eat, and drink the
blessed bread and wine which Christ gave them. And so we see this

436

SERMON XXII.

THERE IS NO TRANStTBSTANTIATlON

blessed bread and wine passing from Christ to bis disciples in the Lord's
supper, and eaten and drunk by them. And therefore, Christians, be
sure to hold fast these two things in the Lord's supper:
(1.) Never yield to part with the bread and wine out of the Lord's
supper.For they are blessed: " Destroy them not; for a blessing is in
them." (Isai. Ixv. 8.) All the blessings that come from the infinite love
of God in Christ by the covenant of grace, for the salvation of believers,
are in this blessed bread and blessed wine; and if ye lose the bread and
wine, ye lose those blessings as conveyed by them.
(2.) Take and eat and drink this bread and wine, at the bread of
blessing and as the cup of blessing.Take the blessing that is offered
with them; for it is the blessing that makes this glorious feast of the
Lord's supper.
6. Jesus Christ hath declared the use which this bread and wine are
blessed and consecrated unto ; in these words: " This is my body," or,
" This is my body which is given," or " broken, for you." " This cup
is my blood of the new testament, which is shed for many," &c.; or,
" This cup is the new testament in my blood."
These words declare two main uses whereunto this bread and wine are
blessed and consecrated:
(1.) To be sacramental signs, to signify and represent to us Jesus
Christ crucified, and all the benefits of his death.For the words do
clearly speak of Christ crucified, and that with respect to us: " This is
my body, which is broken for yoti;" " This cup is the new testament in
my blood, which is shed for you." And by faith, whereby the heart doth
assent to the truth of these words, we do in this ordinance discern the
Lord's body broken for us, and his blood shed for us, and have our souls
filled and suitably affected with the holy knowledge and remembrance
and contemplation of Christ crucified for us.
(2.) To be a seal to confirm the new testament or covenant of grace*
whereby Christ and all the benefits of his death are conveyed to believers.
This appears by these words, "This cup is the new testament,"
&c.; and by the apostle's explication of the words, " This is my body,'*
" This cup is my blood :"** The cup of blessing which we bless, is it not
the communion of the blood of Christ ? " And, " The bread which we
J
break, is it not the communion of the body of Christ ?" (1 Cor. x. 16 :) jk
teaching us plainly, that by this blessed bread and wine there is a communication of the body and blood of Christ, and of all the benefits of his
death, which believers are made partakers of in the Lord's supper. And
therefore we are commanded to take and eat and drink this blessed bread
and wine, for this use also; which we do, not only by seeing Christ
crucified as here represented to us, but also by accepting and receiving
and feeding upon him by faith as he is here offered to us, to be the most
glorious feast of our souls. And although it is the great duty of
believers to see and feed on Christ crucified, as revealed and offered to us
in his word, and by other ordinances, yet this is proper and peculiar to
this ordinance,for believers to see and feed upon him, as he is represented and offered and given in the appointed use of bread and wine.
And thus I have given you a plain and brief account of the doctrine
of the Lord's supper, taught us by Christ in these words ; and for your

IN THE LORD'S SUPPER.


457
confirmation in the truth thereof, I shall commend three things to your
serious consideration:
1. That for the matter of this feast, the Papists cannot with their
transubstantiation declare it to be greater or more or better than we do
without it.For -we say, " Here is Christ and all that is purchased by
his blood; here is all that is revealed and conveyed to us, from the infinite love of God, by the covenant of grace; here is God the Father, Son,
and Holy Ghost in covenant with us, to pardon our sins, and to bring
us, through holiness, unto eternal life and happiness in heaven."
2. For the Quests or communicants, we declare them to be the holy
society of true believers, who are in union with Christ as his blessed
bride and spouse and members..
3. We further declare, that all the glorious things of this feast are so
far really present with these guests, that their souls do truly feed upon
them, and are feasted with them.But there is no necessity of a local
presence of the objects of the soul with the faculties, to make up this
feast; but believers are here feasted by the remembrance of Christ's
death, which is above one thousand six hundred years past, and by their
hopes of glory in heaven, and at the day of judgment, which is to come ;
and in seeing by faith the crucified and glorified body of Christ in
that place and order which the scriptures reveal it to them, though his
blessed body be at a local distance from them. And so, according to
this doctrine, you see sufficient reason in all thankfulness to acknowledge, that the Lord's supper is such a feast as is for the honour of the
great Jehovah, to entertain his beloved children and friends withal on
earth, till he call them to feast for ever with him in heaven, without the
use of bread and wine.
II. I proceed to acquaint you with the Popish doctrine of transubstantiation, which the Papists pretend to receive from Christ in these words.
This transubstantiation is declared in the council of Trent thus : " That
by the consecration of the bread and wine, there is made a conversion of
the whole substance of the bread into the substance of the body of
Christ, and a conversion of the whole substance of the wine into the
substance of his blood, which conversion the Catholic church doth fitly
and properly call ' transubstantiation.' And if any shall say, that in the
sacrament of the eucharist, the substance of the bread and wine do
remain, and shall deny this wonderful and singular conversion of the
whole substance of the bread into the body, and of the whole substance
of the wine into the blood, of Christ, the species of the bread and wine
only remaining, which conversion the Catholic church doth very fitly
call ' transubstantiation;' let him be accursed." *
But, saith Solomon, " As the bird by wandering, as the swallow by
flying, so the curse causeless shall not come:" (Prov. zxvi. 2:) and
therefore " let them curse, but," Lord, " bless thou.'" (Psalm cix. 28.)
For, in defiance of their brutish execrations, I do with detestation deny
this monstrous and blasphemous doctrine; and do therefore proceed
to the
III. Third particular, to prove that there is no transubstantiation in the
Lord's supper.Which I shall prove by these following arguments :
* Concii. Trident, sera. xul. cap. iv. can. 2.

458

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

ARGUMENT i. The scripture is not for transubstantiation in the


Lord's supper; but is fully against it, and condemns it."We have only
the words of Papists for it; but there is not one tittle of the good word
of God for it. But although there is no ordinance of worship more fully
and plainly delivered from Christ in the scriptures than this of the
Lord's supper, yet therein is not the least foundation for transubstantiation ; but God saith in effect of it, as he did of that abomination of
the Jews, "Which I commanded not, neither came it into my heart:"
(Jer. vii. 31:) and if it came not into God's heart, God forbid that it
should ever come into our hearts!
That the scripture is not for but against transubstantiation, will appear
by examining those scriptures which our adversaries allege for it; and
they are principally these two ; namely, the words in the text, " This is
my body," " This cup is my blood;" and John vi., where our Saviour
hath a large discourse of eating his flesh, and drinking his blood. Now
I shall vindicate both these scriptures from the sense of the Papists, and
make it appear, that there is not in them the least warrant for transubstantiation.
(I.) I shall begin with the first, which they chiefly insist upon. And
here take notice that their whole doctrine of transubstantiation is contained in these seven particulars, all which they pretend to prove from
these words, " This is my body," " This cup is my blood."
1. They say that " consecration of the bread and wine is made by
these words only." *
2. That " by virtue of these words, the substance of the bread and wine
are turned into the body and blood of Christ:" and this is their transubstantiation.
3. That " after these words are pronounced by the priest, there is no
substance of the bread and wine remaining in the Lord's supper."
4. That "the species or accidents only-of the bread and wine do
remain in the Lord's supper: and these do signify the spiritual feast, and
are essential to this sacrament."f
5. That "by virtue of these words, the very material body and blood
of Christ are locally and corporally present in the Lord's supper, and are
contained under these species or accidents of bread and wine."$
6. that " with these species or accidents of the bread and wine, the
true, material body and blood of Christ are taken into the mouths and
stomachs of the communicants, and corporally eaten and drunk by
them."
7. Lastly. That " the plain and necessary sense of these words, ' This
is my body,' is this; namely, (This substance contained under the accidents of bread and wine is my body.'" ||
Now I shall make it appear, that all these are Popish inventions, con
trary to the mind of Christ in the words; and for that end I shall speak
briefly in confutation of each of them.
1. To the first I say, that consecration of the bread and wine is not
Sententia communu, non tolam theoloyorum recentiorum, ted etiam veterum patrwn,
Chrittvm coiuemute illit verbi*: Hoc eat corpne menm; bic eet sangnie mens.BELLARMINUS De JEuckar. lib. iv. cap. 13.
t Hem, ibid. cap. .
Concil. Trident.
seat. xiii. cap. 1, can. 1.
BBLLARMINUS De Euchar. lib. i. cap. 11.
|| Idem, ibid.

IN THE LORD'S UPPER.


459
made by these words, "This is my body/' "This cup is my blood;
but it is made by the blessing of the bread and vine by Christ and his
ministers.
(1.) That consecration is not made by these words, is evident:; because
these words do speak of bread and wine already consecrated, or else they
cannot be true; for it cannot be said truly of any bread and wine in the
world, " This w the body," and, " This is the blood, of Christ," but only
of blessed and consecrated bread and wine.
(2.) That consecration is made by the blessing of the bread and wine,
is also manifest; for it is by the blessing that they are made blessed
bre^ad and blessed wine ; or else the blessing was in vain, and Christ and
his ministers were not heard in the prayers and thanksgivings which
they offered to God for a blessing on those elements. But if men would
be concluded by scripture, the apostle doth fully decide this controversy :
" The cup of blessing which we bless, is it not the communion of the
blood of Christ ? The bread which we break, is it not the communion of
the body of Christ?" (1 Cor. x. 16.) Where we see plainly that it is
the blessing of the bread and wine which makes them the communion of
the body and blood of Christ.
2. They say, that "by virtue of these words, 'This is my body/
' This cup is my blood/ the substance of the bread and wine are turned
into the body and blood of Christ;" which conversion they call " transubstantiation."
I refer you to all my arguments against transubstantiation, to convince
you of the falsehood and odiousness of this sense ; only here take notice,
that this cannot be the meaning of the words; for the words declare
what the bread and wine are, namely, what they signify, and not what
they shall be when these words are pronounced. For it is not said,
" Let this bread and wine be turned into the body and blood of Christ;"
but, " This is my body," " This cup is my blood." Which words, being
an affirmation of a truth, do affirm and report that which was a truth
before the words are spoken ; and not that which by the speaking of the
words must be made true.
3. They say, that " after these words are pronounced by the priest,
there remains no substance of the bread and wine in the Lord's supper."
This is such a prodigious error, that they may as well say that God
would have all men turn infidels and madmen, and go out of their
senses, to become Christians. But I shall here only give yon three
reasons against this opinion, whereunto I shall add more in the following
discourse.
(1.) If these words destroy the substance of the bread and wine out
of the Lord's supper, then Jesus Christ did by these words frustrate and
make void his own blessing of the bread and wine ; and so did cross his
own will in praying for the blessing, and his Father's will in granting his
prayer. For, according to this opinion, when Jesus Christ by prayer
and thanksgiving had blessed the bread and wine, he presently utters
words which make them neither bread and wine, nor blessed; and thus
they make Christ curse his own blessing.
(2.) That bread and wine are in the Lord's supper, appears, because
Jesus Christ himself did in this ordinance administer bread and wine

460

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

to his disciples, and that with a command to them to take and eat and
drink bread and wine; which command the disciples obeyed, and did
accordingly take and eat and drink them. For proof of this, weigh the
words: " Jesus took bread, and blessed, and brake, and gave to his
disciples, and said, Take, eat; this is my body. In like manner he took
the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
for this is my blood," &c. Now Bellarmine himself saith, that "it
cannot be doubted but all these words, He took bread, he blessed and
brake and gave to his disciples,' referred to the same matter of bread
which was in his hands." * Seeing then that in our Saviour's administration of the Lord's supper to his disciples, which is the standing rule and
pattern to all ministers and Christians to the end of the world, we find
Christ himself administering bread and wine, and see bread and wine
passing in this ordinance from Christ to his disciples, and Christ commanding them to eat and drink them; (for what he gave, he commanded them to take and eat and drink; and they did accordingly take
and eat the bread, and take and drink the wine ;) what prodigious folly
and wickedness is this, to deny that bread and wine are in the Lord's
supper!
* (3.) The apostle Paul himself doth no less than three times call it
" bread " after consecration ; and likewise tells us, that the communicants
do eat the bread and drink the cup. See verses 2628: '* For as oft as
ye eat this bread and drink this cup." " Whosoever shall eat this bread,
and drink this cup of the Lord." " Let a man examine himself, and so
let him eat of that bread, and drink of that cup." See, Christians,
how the Papists do contradict and quarrel with the blessed apostle.
Paul saith, that the communicants do oft eat this bread, and drink this
wine, in the Lord's supper; the Papists say, that they never eat bread,
nor drink wine. Paul saith, " Whosoever shall eat this bread, and drink
this cup;" the Papists say, " No man doth ever eat this bread, nor drink
this cup." Paul saith, " Let him eat this bread, and drink this cup;"
the Papists say, "Let him not eat this bread, nor drink this cup." See,
I say, the difference betwixt God and the apostle on the one hand, and
the pope and Papists on the other hand, and choose whether ye will
believe; for if God be to be believed before the Papists, there is bread
and wine in the Lord's supper.
There are several objections which the Papists make against this last
reason: I'shall only instance in two of the chief of them.
OBJECTION i. " The scripture calls it * bread,' because it was once
bread: as, after Moses's rod was turned into a serpent, it is still called ' a
rod;' (Exod. vii. 12;) and after the water was turned into wine, yet it
is still called * water:' (John u. 9 :) so," say they, " after this bread is
turned into the body of Christ, it is still called (bread,' because it was
bread before this conversion was made."
ANSWER. The scripture calls the serpent " a rod," because that which
was then a serpent was before a rod; and the wine is called " water,"
because that which was then wine was water a little before: but Christ's
body never was bread, and therefore there is not the like reason to call
it "bread."
* BELLARMINUS De Ewihar. lib. i. cap. 11.

IN THE LORD'S SUPPER,


461
OBJECT, ii. " The scripture often calk things, not from their nature,
but from their outward appearance to us. So the angels that appeared
to Abraham in the likeness of men are called ' men; * (Gen. xviii. 2;)
and BO, because this hath the outward appearance of bread, therefore the
scripture calls it * bread.'" This is Bellannine's objection.*
ANSWER. As the scripture calls it " bread " before consecration, because it is so, and hath the true nature and properties of bread, so it calls
it " bread " after consecration, not because it is like bread, but because
it is bread ; for consecration doth bless the thing consecrated, but never
destroys it. And therefore this objection is vain, because these angels
never were men, nor had the beings of men, but only appeared in the
likeness of men; but this had the true substance of bread before consecration, as our adversaries grant, and hath the true substance of bread
after consecration, as we have proved; and for that reason, both before
and after, the scripture calls it " bread."
4. They say, that " the species or accidents only of the bread and
wine remain in the Lord's supper, and these do signify the body and
blood of Christ, and are essential to this sacrament." By " species or
accidents" is meant the colour, smell, sweetness, length, breadth, moisture, &c., of the bread and wine: " And these," say they, " ye see, taste,
feel, smell, eat, and drink ; but ye do not see, nor taste, nor smell, nor
touch, nor eat, nor drink bread and wine."
I shall only at present say two things against this opinion.
(1.) This, as our divines well argue, is a plain contradiction; for the
essence and being of accidents is to be inherent in the subjects which
they are accidents of; or else they subsist by themselves, and so are not
accidents, but substances. To instance in the present case : if there be
whiteness and redness and length and breadth and heaviness, there must
be some substance that is white and red and long and broad and heavy;
or else the communicants must, in the Lord's supper, solemnly eat and
drink white and red and long and broad and heavy nothing.
(2.) There is the same reason to deny that the accidents of bread and
wine do remain in the Lord's supper, as to deny that the substance of
them do remain there ; for if these words, " This is my body," " This
cup is my blood," do destroy the substance, certainly-they must destroy
the accidents too; for they are pronounced over the whole blessed bread
and wine, and make no distinction between the substance and accidents,
but speak the same of both together. And therefore I shall here expostulate this case with our adversaries thus: When our Lord Jesus blessed
the bread and wine, did he bless the substance with one kind of blessing
and the accidents with another ? did his blessing on the substance destroy
it, and the same blessing on the accidents preserve them ? Or when
Christ said, " This is my body," " This cup is my blood," can they persuade themselves, that he therein said one thing of the substance, and
another thing quite contrary of the accidents, so that by virtue of these
words, the substance of bread and wine is turned into the body and
blood of Christ, and the accidents of bread and wine are preserved without the substance, and appointed to signify his body and blood ? Or
if by virtue of these words the substance be destroyed, by virtue of what
* BELLA RM us. De Euchar. lib. i. cap. 14.

462

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

words are the accidents preserved, and consecrated to a use quite contrary to the use of the substance ? If they say, their senses tell them
[that] the accidents remain there ; we say, and shall make it.appear, that
their senses and ours also tell us and them, that the substance with the
accidents remains there also: and if faith must conclude against the
senses in the case of the substance, why must it not also conclude against
the senses in the case of the accidents ? But if, against scripture and
reason and sense, the Papists will usurp a power to keep and destroy
what they please in this sacrament, let us keep our Lord's supper, and
let them take their pope's supper.
5. They say, that " by virtue of these words, the very material body
and blood of Christ are locally and corporally present in the Lord's supper, and are contained under the accidents of bread and wine."
I might plead many arguments against this, but I must remember that
I am limited in my work, and shall therefore give you only one argument
to convince you of the falseness and madness of this opinion; and that
is this:
ARGUMENT. If these words, "This is my body," "This cup is my
blood," &c., do make the body and blood of Christ to be locally and corporally present in the Lord's supper, then his body crucified and dead
upon the cross, and his blood there shed out of his veins, are locally and
corporally present in the Lord's supper. Observe, Christians, where
these men's principles lead them. I know, our adversaries do confess,
that the body of Christ is no where found dead since his resurrection;
and therefore, saith Bellarmine, " God doth not cause, nor ever will cause
to all eternity, that the body of Christ be any where found dead;" *
yet I say, it doth necessarily follow this doctrine, that his body is found
dead upon the cross, and his blood there shed, in the Lord's supper.
For if these words do make his body and blood locally and corporally
present under the species of bread and wine, as they affirm, then it must
be his body and blood as these words do expressly declare : " This is my
body broken for you," " This cup is my blood shed for the remission of the
sins of many ;" which words do clearly speak of his body crucified and
dead, and of his blood shed upon the cross. And therefore the apostle
doth teach us, that in this ordinance we " do show forth the Lord's
death ; " so that nothing can be more clear, than that by this doctrine
the bread and wine are turned into the dead body of Christ, and into his
blood shed upon the cross ; and that his body crucified and dead upon
the cross, with his blood there shed, are locally and corporally present
under the accidents of bread and wine. And so, by this doctrine,
Christ's body was really and actually dead upon the cross, and so present
under the accidents of bread and wine, when, at the first institution and
administration of the Lord's supper, he said, " This is my body given or
broken for you," and, "This is my blood shed," &c. And also, in
despite of the apostle, that saith, " Christ being raised from the dead
dieth no more," (Rom. vi. 9,) his body must be dead upon the cross,
and as so dead must be locally and corporally present in the Lord's supper, under the accidents of bread and wine, whensoever or wheresoever
Deu nonfacit, nee est facturue in aternum, tit CAristi corpus aScubi reperiatur mor
tuum.BELLARMINUS De Euckar. lib. iv. cap. 21.

IN THE LORD'S SUPPER.

463

this sacrament hath been or shall be administered since his resurrection


to his coming to judgment. And, moreover, it most also follow from
this doctrine, that the very material cross on which Christ was crucified,
and all the instruments of his death, must be locally and corporally present at the Lord's supper, and the very soldier that pierced him must be
there present, piercing his side with a spear; yea, the very hour of his
death, though so many years past, and the place of his death, so many
miles distant, must be present in every time and place the Lord's supper
is administered. Christians, these consequences are not forced; but
these and a hundred more such wild contradictions do necessarily follow
this doctrine, as appears to *ny who will but grant, that which cannot be
denied, namely, that these words, " This is my body which is broken for
you," " This cup is my blood shed for many," do directly point at the
body of Christ crucified and dead upon the cross, with the manner, and
all the instruments and circumstances, of his death, as recorded by the
evangelists in the history of his passion.
6. They say, that " with these species or accidents of bread and wine,
the true material body and blood of Christ are taken into the mouths
and stomachs of the communicants, and corporally eaten and drunk by
them."
I have three things to say against this odious and barbarous doctrine.
FIRST. It assert that which is impossible.
SECONDLY. That which is unprofitable both to tool and body.
THIRDLY. That which is impious and flagitious.
FIRST. This opinion asserts a multitude of impossibilities and contradictions, and that in a very great and weighty point of religion.Now,
that ye may understand the strength of these kinds of argument, take
notice, that when two things are affirmed that are altogether inconsistent,
so tbat one of them fully destroys the truth of the other, and if one be
true the other must necessarily be false, this is an impossibility or contradiction ; as to affirm, that the same man is dead and alive at the
same time, is a contradiction; because he cannot be dead of a natural
death and live a natural life at the same time. Now I say, in this opinion of corporally eating the body and drinking the blood of Jesus
Christ, is a multitude of most horrid contradictions, which are found in
three cases:
(1.) In the case of Jesus Christ, his eating and drinking the Lord's
supper; for our adversaries agree with us, that Jesus Christ did eat and
drink the Lord's supper.
(2.) In the case of the disciples, at the first administration of this
ordinance.
(3.) In the case of all communicants ever after.
(1.) In the case of Jesus Christ, his eating and drinking the Lord's
supper.I shall here only instance in three plain and gross contradictions.
(i.) That Jesus Christ did with his body eat his own whole body, and
yet his body continue as it was before, whole and uneaten; and so the
same body was eaten and not eaten at the same time ; and the eater and
that which is eaten is every way the same; and that which was eaten

464

SERMON XXII.

THERE 18 NO TRANSUBSTANTIATION

did eat the body, which was the eater of it, in the same action, and at
the same time.
(ii.) That the same sacred body of Jesus Christ was, in all its dimensions and proportions, sitting at the table in the view of his disciples ;
and yet was at the same time in his own mouth and stomach ; and so
either this one body of Christ was multiplied into two, namely, one
within the other, or else the same whole body and flesh and bones was
enclosed in a little part of his own body.
(iii.) That Jesus Christ did drink his own precious blood, and that the
same material blood of Christ was shed, and was in the cup, and did
pass out of the cup into the mouth and stomach of our Lord, and yet
at the same time his blood [was] not shed, neither did move out of his
veins. These are most filthy, odious, and hideous contradictions.
(2.) There are many contradiction in the cote of the disciples, who by
this doctrine are said corporally to eat and drink the material body and
blood of Christ, at the institution and first administration of the Lord's
supper.For either they did eat and drink his body and blood as he was
then alive before his death, or as dead and crucified with his blood shed
on the cross, or as glorified in heaven, or as all these together. Now in
every one of these there are many horrid contradictions.
(i.) If they say, that they did eat and drink his body and blood as he
was alive before his death, then there are these two contradictions
therein:
First. That his whole body was sitting at the table with his disciples,
and also in the mouths and stomachs of his disciples at the same time ;
and so every disciple had the same whole body in his stomach, which
they all saw sitting before them at the table.
Secondly. That his blood was shed out of his body, and taken into
the mouths and stomachs of his disciples; and yet not shed, but continued within hie own body at the same time.
(ii.) If they did eat his body dead and crucified upon the cross, and
corporally drink his blood there shed, then his body was dead and crucified on the cross, and dead in their stomachs, and alive at the table, at
the same time.
(iii.) If they did corporally eat his glorified body, and drink the blood
of his glorified body, then his body was glorified in heaven after his
death, and as such was in the disciples' stomachs, and yet at the same
time was upon earth in the state of his humiliation before his death.
(iv.) If they did eat his body and drink his blood as alive and dead
and glorified, and so considered altogether, then his body was really alive
before his death, and dead upon the cross, and glorified in heaven, and,
in all these cases, in the mouths and stomachs of his disciples, at the
same time. These and many such blasphemous contradictions are in the
disciples' corporally eating the body and drinking the blood of Jesus
Christ.
(3.) There are also many plain and horrid contradictions in the case of
all communicants eating and drinking the body and blood of Christ, under
the species of bread and wine, since the institution and first administration of this ordinance. I shall only instance in this one:
That one and the same body of Christ which is a finite being, should

IN THE LORD'S SUPPER.

465

be wholly in heaven, and at the same time wholly under the accidents of
bread and wine in the Lord's sapper, wheresover it is administered, and
nowhere else in the world; and that this one body in heaven should be
wholly present with these accidents, in all the mouths of the many thousand communicants in Rome, Spain, France, England, and in all other
parts of the world where this sacrament is administered ; doth speak as
many contradictions as there are communicants in the world, and all as
impossible as it is for the same particular man to be preaching in a pulpit at Rome, and at the same time to be preaching the same sermon in
all the pulpits of the world. And thus I have showed yon, that this
corporal eating the body and drinking the blood of Jesus Christ with
the species or accidents of bread and wine, is impossible.
SECONDLY. It is unprofitable, and doth neither good to soul nor body.
This appears by our Saviour's words: " Thefleshprofiteth nothing; "
(John vi. 63;) that is, the corporal eating the flesh of Christ profiteth nothing. And that this is our Saviour's meaning is evident;
because it is the design of our Saviour, in the foregoing words, to show
the necessity and the great profit and advantage of eating and drinking
the body and blood of Christ spiritually by faith : the necessity hereof is
expressed in verse 53 : " Except ye eat the flesh of the Son of man, and
drink'bis blood, ye have no life in you." And this, saith Christ, is profitable, as the means of our union with him : " He that eateth my flesh,
and drinketh my blood, dwelleth in me, and I in him;" (verse 56;)
and is also profitable to eternal life and happiness : " Whoso eateth my
flesh, and drinketh my blood, hath eternal Ufe; and I will raise him up
at the last day." (Verse 54.) Now the Jews were startled at his words,
understanding that he meant a corporal eating of his flesh; and therefore say they, " How can this man give us his flesh to eat ? " (Verse 52.)
This was such a mistake as that of Nicodemus, who when our Saviour
spake of the necessity of being born again,he wondered, and said,
" How can a man be born when he is old ? can he enter the second time
into his mother's womb, and be born?" (John iii. 3, 4.) And the disciples themselves, understanding our Saviour in that gross and carnal
sense of corporal eating his flesh, were offended, and said, " This is a
hard saying;'.who can hear it?" (John vi. 60.) And therefore Christ
explains his words: " It is the spirit that quickeneth; the flesh profiteth
nothing: the words that I speak unto you, are spirit, and are life:"
(verse 63:) that is, " My words, as you mistake them for a corporal
eating my flesh and drinking my blood, are not true; for the eating
my flesh so profiteth nothing: but that eating my flesh and drinking my blood by faith, in a spiritual manner, will make you blessed for
ever; and so my words which I speak of this matter 'are spirit, and
they are life.'" And hereby it is manifest to all but such who study to
corrupt and pervert the scriptures, that our Saviour himself tells us, that
corporal eating his flesh and drinking his blood is altogether unprofitable. And I say, it neither doeth good to body nor soul,
(1.) It doeth no good to the body.For it doth neither gratify the
palate, nor allay or satisfy hunger or thirst, nor turns into any bodily
nourishment; and so hath no use or property of bodily food.
(2.) It doeth no good to the souls, either of the wicked or of the godly.

466

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

(i.) lif doeth no good to the sends of the wicked, as our adversaries
themselves confess; and yet they will have this glorious body and precious blood of Christ to be taken corporally into the blasphemous
mouths, and into the open sepulchres, of the throats of swearers, and
into the beastly maws or stomachs of drunkards and gluttons, and within
the rotten bodies of whoremongers and harlots; and there to lodge till
the accidents of bread and wine be digested, and then to remove nobody
knows whither, leaving the cursed inhabitants no better than he found
them.
(ii.) Neither doth this corporal eating the flesh or drinking the
blood of Christ do any good to the souls of the godly,It kills no sin,
begets or quickens no grace, yields no comfort, and indeed is not desirable to any wise and holy Christian, who never hungers and thirsts to
have the body and blood of Christ in his mouth and stomach. Neither
is it Christ's way, by entering into the mouths and going down into the
stomachs of his people, to feed and feast their souls; but Christ is spiritually formed in their hearts, (Gal. iv. 19,) and the Spirit doth glorify
Christ in them, (John xvi. 14,) and by the word and sacraments their
souls are feasted with the remembrance of hie death, and with seeing
him by faith " crowned with honour and glory " in heaven, (Heb. ii. 9,)
and in their joyful expectation of all the benefits of his death and resurrection and intercession in the holy and blessed world; but the bodies of
believers shall never meet the body of Christ till they " meet the Lord
in the air, and so be for ever with the Lord." (I These, iv. 17.) But,
for this doctrine of the corporal presence of Christ in the months and
stomachs of men, which the frantic Papists would make us believe, it is
a doctrine fitter to make our hairs stand an end, than to feed our souls ;
and is good for nothing but to make the Popish religion odious to all
Wise and sober Christians.
THIRDLY. I have this further to charge on this doctrine, that it teacheth a practice most horribly impious and flagitious.For to feed on
man's flesh and to drink man's blood was ever accounted a most barbarous transgression of all the rules of piety and humanity; and therefore
this must be the height of that kind of impiety, to eat the sacred flesh
and to drink the precious blood of Christ in a corporal manner; which
the Popish cannibals teach men to practise, and which they pretend to
prove, both from the text, and from John vi. Against which odious
sense, holy Austin pleads the same argument which I now use, saying,
" If there be a precept forbidding sin, and commanding good, it is not
then a figurative speech; but if it seem to command a horrible wickedness, or forbid that which is profitable, then it is a figurative speech."
And he gives this example in John vi. 53: " Except ye eat the flesh of
the Son of man." " This," saith he, " seems to command a most heinous wickedness; and therefore it is a figurative speech, commanding us
to communicate with the sufferings of our Lord, and sweetly and profitably to lay up this in our memories, that his flesh was crucified and
wounded for us." *
But the Papists proceed in their blasphemy, and are not ashamed to
tell us, that if dogs, or mice, or rate, or worms, do eat the consecrated
* Dt Doctrind Christiana, lib. Hi. cap. 15,16.

IN THE LORD'S SUPPER.

467

host, they do therewith eat the body of Christ; and therefore, according
to their wisdom, they have provided in their Missal, that " if rats or
worms do eat the body of Christ, they mast be burned." * What, for
heretics ? because their senses took it only for bread ? But if their host
be not God, why do they worship him with divine worship ? And if he
be God, why will they cast their God into the fire ?
And Thomas Aquinas, their Angelical Doctor, as they call him, (and
of whom they tell us this tale,that his doctrine of the sacrament was
confirmed by this miracle : A wooden crucifix miraculously sainted him
with these words: Bene scripsisti de me, Thoma: " Thou hast written
well of me, Thomas/') doth assert and plead for this dirty ribaldry, saying, that " it doth no more detract from the dignity of Christ to be eaten
by dogs and mice, than his being willing to be crucified for our sins."t
A goodly argument for such an acute Schoolman; as if, because Jesus
Christ in the state of his humiliation was willing to be crucified for our
sins, therefore in the state of his exaltation he is willing that his glorified
body in heaven should be eaten by dogs and mice! But thus they talk,
as if their doctors had sat in the council with devils in tne gates of hell,
to debauch the faith of Christians, and to disgrace the body of Christ.
7. Lastly. They say, that "the plain and necessary sense of these
words, ' This is my body,' is this: ' This substance contained under the
accidents of bread is my body.'"
What I have already spoken to the former particulars doth fully conclude against this sense; and yet I shall here add two things against it.
(1.) That this sense ie inconsistent with their own doctrine.
(2.) That it is repugnant to the true and plain and necessary sense of
Christ in the words.
(1.) That this sense is inconsistent with their own doctrine appears in
two particulars.
(i.) In their forcing two different, and both false, senses on these
words, " This is my body"Namely, " This substance contained under
the accidents of bread is my body," and, " These accidents of bread do
signify my body." And so the word "this" must both mean "this
substance," namely, Christ's body, and also " these accidents of bread;"
and the word " is " must both be " is properly and essentially my body,"
and " is figuratively and significatively the sign of my body."
I know, Bellarmine sometimes grants, that it is truly most absurd, Co
say that by the word "this," is meant "these accidents;"J: yet the
same Bellarmine tells, that " the accidents of bread and wine do signify
the spiritual feast," meaning, as he explains himself, "the body and
blood of Christ," and that " the accidents of bread and wine, as well as
the body and blood of Christ, do pertain to the essence of this sacrament." Now, that they force this sense on these words is clear, because
all their pretended miracles in the Lord's supper, whereof the preserving
the accidents without the substance is one, are with them effected by virtue of these words, and also because consecration, one effect whereof
must be to consecrate the accidents of bread to signify the body of
Can. 39; Giotto, in can. 2, de Contecratione.
t AQUJNATIS Sumtme para tertia,
quest, lux. art. 3.
J BELLARMINUS De Euchnr. lib. i. cap. 11.
Idem,
lib. iv. cap. 6.

468

SERMON XXII.

THERE tS NO TRANStJINSTANTIATION

Christ, is in their sense made by these words. So that it is evident,


that they distort these words, " This is my body," to both these senses:
" This substance contained under the accidents of bread is my body j"
and, '* These accidents of bread do signify my body:" which are so
inconsistent, that all the rope of popes can never be able to tie them
together.
(ii.) This sense is inconsistent with, their doctrine, which teacheth, that
the substance of the bread is turned into the body of Christ by virtue of
these words." And," saith Bellarmine,* "in the last moment when all
these words are spoken, then this conversion is made." - Now, to say
that the conversion of the bread into the body of Christ is not made till
all these words are spoken, and yet to say that the first word " this "
doth demonstrate Christ's body, are plainly inconsistent.
(2.) I proceed to prove, that this sense is repugnant to the true and
plain and necessary sense of Christ in the words.For which purpose
observe that excellent rule of holy Augustine: " It is as manifest an error
in the explication of scripture to take figurative words properly, as to
wrest those words which are properly spoken, into a tropical or figurative sense:" f by both which ways of perverting the holy scriptures,
multitudes of heresies have troubled the church of God. And this doctrine of transubstantiation, with all the mischiefs in doctrine, worship, and
practice which attend it, proceeds from the Papists' interpreting these
wards, " This is my body," in a literal and proper sense, which must be
understood in a figurative sense. The hinge of the present controversy
is turned upon these two words, "This is." Now I shall make it
appear, that by the word " this " is meant " this bread," and that by
the word " is " must be meant, " is a sign," or " doth signify;" and so
that the true sense of our Saviour in the words is this; namely, " This
bread is a sign of my body;" or, " This bread doth signify or represent
my body."
First. That by the word " this" is meant " this bread," appears by
three reasons.
(i.) By the order and course of the words; by which it is plain, that
of that bread which Jesus took, and blessed, and brake, and commanded
his disciples to eat, he said, '* This is my body."
(ii.) Because Jesus Christ saith expressly of the cup which he took,
and blessed, and gave, and commanded them to drink, " This cup is the
new testament." So say Luke and Paul in the text; therefore we
must conclude, that of the bread, which he took, and blessed, and brake,
and gave, &c., he saith, in effect, " This bread is my body."
(iii.) St. Paul's interpretation of the words may fully convince all,
that the word "this" doth demonstrate "the bread:" "The cup of
blessing which we bless, is it not the communion of the blood of Christ ?
The bread which we break, is it not the communion of the body of
Christ ? " (1 Cor. x. 16.) Which speak the same thing,though in other
words,as, " This bread is the body of Christ;" " This cup is the blood
of Christ." So that it is clear, that by the word "this," is meant "this
bread."
Secondly. Hence it follows, that the word " is " cannot be taken pro De Evchar. lib. ii. cap. 11.

t AUGUSTINUS De Doctrind Chrittiand, lib. iii.

IN THE LORD'S SUPPER.

469

perlf; but must mean b e sign," or doth signify or represent." It


cannot be taken properly; for bread and the body of Christ are two
substances essentially different; and therefore it cannot be properly said,
that bread is essentially Christ's body.* But this is a sure rule,-that
when the word is " stands between the sign and the thing signified,
then it must mean is a sign," or signifieth," or 'represented."
And this is the present case : the blessed bread is a sign of Christ's body,
and therefore the meaning of Christ must be, This bread signifieth or
represented! my body;" according to that known saying of Augustine :
Christ doubted not to say, This is my body/ when he gave the sign
of his body." f
Observe yet further, that whereas there is no example in all the scripture of a sign being turned into the thing signified, yet it is very ordinary in scripture-similitudes to give a thing the name of that whereunto
it is likened: I am the rose of Sharon, and the lily of the valleys."
(Canticles ii. 1.) lam the living bread." (John vi. 51.) I am the
door." (John x. 7.) "I am the true vine." (John xv. 1.) All these
saith Christ of himself; but is he therefore turned into a rose, or lily, or
bread, or door, or vine ? No: the words taken literally and properly
are blasphemy; but the meaning is, He is like these, as to the particular
cases whereof he speaks.
So the scripture ordinarily gives to signs the names of the things signified : The three branches are three days." (Gen. xl. 12.) The three
baskets are three days." (Verse 18.) And of such things we have a
multitude, of examples. And thus the Holy Ghost gives to sacramental
signs the names of the things signified by them. Circumcision is called
the "covenant," whereof it was a sign and seal. (Gen. xvii. 13.) The
lamb is called the passover." (Exod. xii. 11.) And so in the text the
bread is called Christ's " body," and the wine his blood," because they
are signs and a seal to signify and convey Christ, with the benefits of his
body broken and of his blood shed for us.
And thus I have proved, that this scripture is not for, but against,
transubstantiation, in all the branches of it.
(II.) The other scripture which they allege for transubstantiation,
is our Saviour's discourse of eating his flesh, and drinking his blood, in
John vi. And Bellarmine pretends to prove that doctrine from verse 51
of that chapter, almost to the end of the chapter.}:
To this I say, that I do readily grant, that the flesh and blood of
Christ here spoken of, which include the benefits of his death, is the spiritual matter of the feast of the Lord's supper; and that believers are
here required to feast their souls by faith on the body and blood of
Christ, and on all the benefits of his death, in all those ways which God
is pleased to offer it to them. And therefore, though the Lord's supper
be since instituted, yet they are bound by this scripture to feed on the
body and blood of Christ in that ordinance, in the appointed use of bread
and wine. But yet this scripture also is fully against transubstantiation
Duparatum de digparafo nan proprii praedicatur. " That which is negatively opposed
cannot with propriety be predicated of that to which it is opposed."EDIT.
t No
dubitavil dicere, Hoc eat corpus meum, cum tignum daret carports sui.AUGUSTJNUS
Contra Aaamumtwn Manichawm, lib. xii.
J BKLLARMINUS De Euchar. lib. i. cap,
6,6.

470

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

and the corporal presence of the'body and blood of Christ under the
accidents of bread and wine, and the communicants eating and drinking
the same ; and this appears by these three reasons :
1. Because, as I have proved, our Saviour tells ue> that his flesh,
namely, the corporal eating his flesh, "profiteth nothing." (Verse 63.)
2. Because the eating the flesh and drinking the blood of Christ here
spoken of is of absolute necessity to salvation: "Except ye eat the
flesh of the iSon of man, and drink his blood, ye have no life in you."
(Verse 53.) But though none can be happy who do not eat the flesh
and drink the blood of Christ in the sense of this scripture; yet our
adversaries do not deny but many have eternal life who never ate and
drank the Lord's supper.
3. Because eternal life is certainly settled and entailed on all those
who do eat the flesh and drink the blood of Christ in the sense of this
scripture: " Whoso eateth my flesh, and drinketh my blood, hath
eternal life, and I will raise him up at the last day." (Verse 54.) And
yet the Papists tell us that wicked men may corporally eat the flesh and
drink the blood of Christ: so that the Popish eating the flesh and
drinking the blood of Christ, and that eating his flesh and drinking his
blood which our Saviour here speaks of, are as far different as heaven
and hell.
ARGUMENT n. It is impossible that this transubstantiation should be
in the Lord's supper.This is evident by the nature of the thing; for
whoso understands the nature of this act of transubstantiation, and the
terms thereof, (namely, the bread and wine, which are the things that
are turned, and the body and blood of Christ, into which this bread and
wine are turned,) must clearly see, that as hereby the bread and wine
must be taken away, so the body and blood of Christ must be hereby
made and produced. And therefore in their Litany of the sacrament
they do invocate it thus: Panis, omnipotentid Dei caro factits, miserere
nobis : " 0 bread, which by the almighty power of God art made flesh,
have mercy upon us;" implying that the flesh and body of Christ is
made by this transubstantiation : and thus by this blasphemous contradiction they make the substance of the glorious body of Christ, so long
since born of the Virgin, to be the birth of this prodigious monster of
transubstantiation. Now I say, it is impossible to make that which
was made before, to do that by an act which was done before the act;
it is impossible for the effect to be before the cause; and it is impossible
for bread of a few hours old to be turned into the substance of the body
of Christ, which was continually of the same substance for above a thousand years before.
And therefore, though these blasphemers seem devoutly to adore the
almighty power of God, which by this conversion hath wrought stupendum supra omnia miraculum, " the most stupendous of all miracles," as
they invocate it in the same Litany of the Sacrament; yet all in effect
that they can say is this,that the great God, out of his infinite love to
his church, hath, in this blessed ordinance of the Lord's supper, by many
astonishing miracles, done just nothing. And thus they most profanely
abuse the fearful name of God, in ascribing a work to his dreadful omnipotency which is beneath the power of his meanest creature ; namely, to

IN THE LORD'S SUPPKR.

471

make that which was made before; which indeed cannot be a work of
any power at all. I know, some learned men of the church of Rome do
undertake to decline this impossibility and contradiction, and yet to
defend this doctrine of transubstantiation as defined in the council of
Trent; and therefore Bellarmine, with many of his brethren, the Jesuits,
to avoid the aforesaid impossibility, explains this action of transubstantiation thus:that the conversion of the bread into the body of Christ
non esseproductivam, ted adductivam ; that "it is not such a conversion
that produceth the body of Christ; for that was extant before; but it is
such a conversion whereby the body of Christ, which was before in heaven, is now (yet without any local motion from heaven) made present
under the accidents of bread in the Lord's supper." * But whilst their
champion by another contradiction (in making the same body of Christ,
which is in heaven, to be under the accidents of bread on earth, and yet
without receiving any new being or moving from heaven to earth) pleads
for transubstantiation, he destroys both the name and nature of it.
He destroys the name of it.For that conversion which he speaks of
may be called " a desubstantiation " or " destruction " of the bread, and
" a translocation " or " transposition " of the body of Christ, whereby it
is placed where it was not before; but can by no means bear the name
of " transubstantiation," which, saith the council of Trent, the catholic
church doth very fitly and properly give it.
Again: He destroys the nature of transubstantiation.For in every
substantial conversion, whereby one substance is turned into another, the
hitter is always produced, and receives being, upon the destruction of the
former. As when Moses's rod was turned into a serpent, (xod. iv.,) had
God only destroyed the substance of the rod, and set a serpent, that was
extant before, in the place of it, this had not been a turning the rod
into a serpent. So when, at the marriage-feast, (John ii.,) Christ
turned water into wine, had God only destroyed the substance of the
water, and set wine that was extant before in some wine-cellar, and
placed it in the water-pots, this had not been a turning water into wine.
But the true substance of the serpent and the true substance of the wine
were by those miraculous conversions made and produced; and so if
the true substance of the bread and wine be miraculously turned into
the substance of the body and blood of Christ, as the council of Trent
will have it, upon the destruction of the substance of the bread and wine,
there must necessarily be produced the substance of the body and blood
of Christ, as the effect and product of that conversion: and, notwithstanding all the noise which our adversaries make in the Christian world
about this matter, they must either assert this monstrous impossibility
and contradiction, or disclaim their own doctrine of transubstantiation.
ARGUMENT in. This doctrine of transubstantiation destroys the Lord's
supper.My reason is, because this doctrine takes away those sacred
signs of bread and wine which God hath appointed to be of absolute
necessity to the being of this sacrament; and if these be taken away,
there is no such thing as the Lord's supper in the world.
Our adversaries grant, that it is necessary to the being of a sacrament
that there be a sensible and sacred sign, and that must signify a sacred
* BELLARHINUS De Euchar. lib. ill. cap. 18.

4/2

SERMON XXII.

THERE IS NO TRANSTJBSTANTIATION

and holy thing; and this sign must he of God's institution.* Now the
sign or signs in this sacrament of the Lord's supper, must he one of these
three things:
1. It must he either the body and blood of Christ.
2. Or it must be the accidents of bread and wine.
3. Or it must be true bread and wine.
1. It cannot be the body and blood of Christ; for these are not
sensible: and they are the things signified; and therefore they cannot be
the signs.
2. It cannot be the accidents of bread and wine, though Bellarmine,
as I have showed, makes these to signify the body and blood of Christ,
and so to be essential to this sacrament; but this cannot be, for two
reasons:
(1.) Because, as I hare proved, the accidents without the substance
are nothing, and so can signify nothing; and therefore can be no signs.
(2.) Every sacramental sign must be, as our adversaries confess, of
God's institution. Now God never ordained the accidents of bread and
wine without the substance to signify the body and blood of Christ. If
he did, either they must be consecrated to this use by virtue of these
words, " This is my body," " This cup is my blood," &c.; or these words
must declare them to be of this use. But our adversaries dare not stand to
either of these; for then they must yield, that the meaning of these words
is, *' These accidents of bread and wine are signs of," or " do signify,"
" the body and blood of Christ." But that by the word " this " is meant
" these accidents," Bellarmine, as I have showed, denies; and that the
word " is " doth denote " is a sign," or " doth signify," they will by no
means admit, because it doth justify our sense of that word, as speaking
of the bread and wine, and overthrows all their disputations to prove that
the word "is" must not be taken in a figurative but proper sense, and
indeed overthrows their whole doctrine of transubstantiation. So that it
is manifest, that neither Christ's body and blood, nor the accidents of
bread and wine, can be the signs in this sacrament.
3. It remains therefore, that the true bread and wine must be the only
sacred and appointed signs of the body and blood of Christ in the Lord's
supper; and that therefore the Papists, in destroying the bread and wine,
do utterly destroy this blessed sacrament, and tear off this sacred seal
from the covenant of grace, and rob the church of God of the body and
blood of Christ, and of all the benefits of his death, as signified and conveyed to them by this ordinance.
ARGUMENT iv. Those miracles which the Papists affirm to be wrought
by transubstantiation m the Lord's supper, are att false and feigned.In
pursuance of this argument, I shall,
First. Repeat some of those miracles which are said to he wrought by
this act of transubstantiation.
Secondly. Prove them to be false and feigned.
First. / shall only repeat four of their pretended miracles.
1. That the substance of the bread and wine is turned into the body
and blood of Christ; and yet his body and blood were extant above a
thousand years before the bread and wine were in being.
* THOM* Pars Tertia, quart. Ix. art. 1, 2, 5.

IN THE LORD'* SUPPER.

473

2. That the substance of the bread and wine is destroyed, and the
accidents made to remain without the substance; and yet no sensible
difference made between the natural properties of' this blessed bread and
wine, and all other bread and wine in the world, wherein the substance
continues with the accidents.
3. That at the first administration of this sacrament, the body of Christ
should be in all its complete parts, head, arms, limbs, and all his flesh and
bones, at the table, and there seen and to be felt; and yet the same body
at the same time in the mouths and stomachs of his disciples, and they
not have the least sense of it.
4. That the same body of Christ should be glorified in heaven, and at
the same time be in the mouths and stomachs of all the communicants
in the world, and be with those accidents of bread, wheresoever they
are, and nowhere else; and yet not move from heaven to earth, nor
from one place of the earth to another, and still be one and the same
body.
Secondly. I say, These and all such are feigned and false miracles ; as
appears by these six reasons:
1. Because, though they are pretended to be the stupendous and miraculous works of the almighty power of God, yet are they no miracles at
all, but impossibilities and contradictions, as I have proved; and so are
nothing, and are not works of so much power as for a worm to creep, and
a grass-hopper to leap.
2. Because no miracles were ever wrought upon sensible creatures but
the change made by them was discerned, or at least discernible, by the
senses of men, for whose sake they were wrought. The serpent which
Moses's rod was turned into, the wine which the water was turned into,
and all the miracles wrought by Moses in Egypt, with ail other such
miracles recorded in scripture, not one excepted, were perceived by the
senses. And so if one sensible creature be turned into another sensible
creature, that which the former is turned into must be made sensible;
or if a sensible creature be turned into an insensible, that which is so
turned must pass out of the reach of the senses, and become insensible.
And therefore there is no such miracle wrought as is here pretended,
because here is sensible bread and wine, and the senses of men do see
and handle and taste as plain bread and wine, as there is any in the
world.
3. Because God never settled such a power on any order of men, for
every one in that order to have in all ages a constant power to work
miracles; and yet by this doctrine of transubstantiation, every priest doth
carry about him a power to work more and greater miracles than ever
were wrought by Christ and his apostles.
4. Because God never set up any stated ordinance in the church for
the working of miracles, nor bound himself,, upon any men's using any
scripture-words, always to work miracles; and yet the Papists will have
God always bound to work miracles, upon every priest's rightly pronouncing in the Lord's supper these words, " This is my body."
5. God never gave men a power to work miracles on the glorified
body of Christ. Moses had power to divide the waters of the Red Sea;
(Exod. xiv. 21 ;) and Joshua had once power to say to the sun and

474

SERMON XXII.

THERE IS NO TRANSUBSTANTIATION

moon, " Sao, stand thou still upon mount Gibeon; and thou, Moon, in
the valley of Ajalon;" (Joshua x. 12;) and the disciples had power to
"cast out devils;" (Matt. x. 8;) and Christ tells his disciples, "If ye
have faith as a grain of mustard-seed, ye shall say unto this mountain,
Remove hence to yonder place; and it shall remove." (Matt. xvii. 20.)
But for every dirty priest to practise such a miraculous power upon the
glorified body of Christ, as, upon the using of these words, " This is my
body," to call it to be locally and corporally present in all the mouths
and stomachs of all the communicants at the Lord's supper, is such a
Popish dream, as exceeds all the fanatic enthusiasms in the world; but
can never be reckoned in the number of any true divine miracles.
6. All these pretended miracles are of no use and to no purpose, as to
the ends of this ordinance; but without them we have the body and blood
of Christ, with all the benefits of his death, represented and communicated
to us, and so do attain all the ends of this sacrament in the appointed use
of this blessed bread and wine.
ARGUMENT v. The doctrine of transubstantiation is false, because all
the senses of all men in the world do testify, that bread and wine remain
in the Lord's supper after consecration, and this testimony is true.That
all the senses of all men in the world, who are in their senses, and know
what bread and wine are, and have them so placed that the senses may
perceive them, do testify that this is bread and wine, is not denied; but
that which is denied, and I am to prove, is, that this testimony of the
senses is true; and that I prove by these four reasons:
1. Because by this testimony a man hath the same evidence that bread
and wine remain in the Lord's supper after consecration, as he hath that
there are any visible or sensible creatures in the world. For if when a
man sees and toucheth and tastes and smells bread and wine, and hears
the wine poured out, he cannot truly know, and upon his knowledge by
his senses truly say, that what he so sees and tastes and toucheth and
smells and hears is bread and wine; he cannot upon his knowledge by
his senses truly say, that there is a sun, or moon, or stars, or men, or
birds, or beasts, or trees, or stones, or earth, or water, or any bread and
wine in the world ; for the senses cannot give him a more fall and sure
evidence of the being of any of these creatures, than they do of the being
of bread and wine in the Lord's supper.
2. Because, if the testimony of the senses be not true, then all that
religion which is founded on God's manifesting himself by the creatures
to the understandings of men in the use of their senses, is not a true
religion, but is quite extinguished out of the world; and so there is no
law of nature binding men truly to know and love and praise God, as he
is manifested in the creatures; and then ^t is no sin at all for men to
take no notice of the glory of God, which the heavens and earth, and day
and night, declare to them. (Psalm xix.j And then the apostle's words
are not true, in telling us, that "the eternal power and Godhead are
clearly seen, being understood by the things that are made." (Bom. i. 20.)
For if by the use of our senses we cannot know that these things are
true, then we neither can nor are bound to know and honour and love
the wisdom and power'and goodness of God in them.
3. If the testimony of the senses be not true, we have no certainty of

IN THE LORD'S SUPPER.


475
the Christian religion; for we cannot know there is a Bible, or letters or
words in it; or that there is a church, or any each society of believers,
or that there are ministers, or sermons, or sacraments in the world; for
all these are perceived by our senses.
4. If our Saviour's argument was good, to prove that by his flesh and
bones perceived by the senses, he was no spirit: " Behold my hands and
my feet, handle me and see ;" (Luke xxiv. 39 ;) then this argument is
also good: " Behold, handle, taste, and smell, and thereby judge if there
be not a sensible substance, and this particular substance of bread and
wine, in the Lord's supper."
There are two main objections which the Papists make against this
argument, which I shall answer, and so proceed.
OBJECTION i. " Senses do not indeed err in their testimony of their
own objects: but accidents only, and not substances, are the objects of
the senses; and therefore the testimony of the senses concerning substances is not to be trusted."
ANSWER. If so, then we can judge of no substance in the world
by our senses, and we cannot know but we are only in a world of
accidents; namely, of colours and smells and sounds, &c.; and our
understandings cannot perceive by them that there are any substances
in the world, much less discern betwixt one substance and another.
But every man by the use of his senses perceives sensible substances
by means of the accidents inherent in them; or else no man can swear
in judgment any thing concerning any man, or beast, or house, or
lands, or goods, neither can there be any civil converse among men in
the world.
OBJECT, ii. "Sense must yield to be corrected and over-ruled by
faith ; and God's word must be believed before our senses."
ANSWER 1. This is but a Popish trick, to hide the truth of God. For
it is not our present question, whether we must believe God or our
senses ; but whether we must believe the words of a company of cheating Papists, or believe God speaking to our understandings by scripture,
by reason, by the creatures, and by our senses, and by all those things
which are witnesses of his truth to our souls.
2. We do in this matter give faith its due place in our hearts. For
our understandings do here perceive, by that use of our senses which God
hath made them for, that here is bread and wine; but that this bread
and wine are blessed to signify and convey to us the body and blood of
Christ, this we assent unto by faith; and by faith we do " discern the
Lord's body " and blood, in the use of that bread and wine which we
discern by our senses. And thus we own both the truths of God;
namely, that there is bread and wine in the Lord's supper, and that
Christ crucified is therein presented to our souls in the use of them : and
so we give both faith and sense their due place and use in us.
3. We believe, that the truths revealed to our understandings by the
visible creatures, in the use of our senses, are, as the apostle speaks,
" the truths of God;" (Rom. i. 25 ;) and that it is a truth of God, that
the creatures we speak of are bread and wine, because we understand by
our senses that they have the nature and all the properties of bread and
wine; and we know that the God that cannot lie, cannot speak a truth to

476

SERMON XXII.

THERE 18 NO TRANSUBSTANTIATION

our understandings by the creatures and by our senses, and then deny
and contradict it by his word to our faith.
It may now be expected that I should here give you an account of the
doctrine of the ancients'in this matter; but to this I shall only say these
three things:
1. That this is undertaken, and I doubt not is effectually performed,
by a reverend brother, whose work assigned him is to prove the novelty
of Popery both in this their great article of trausubstantiation, and also
in other Popish doctrines, to whose discourse I refer you for satisfaction
herein.
2. That I do profess to honour the ancient fathers in the church of
God, who have in their several ages been faithful witnesses to this and
other truths of God revealed in the scriptures; and I do rejoice in my
hopes of being in the same blessed body of Christ with them. But I
have chosen to insist on these arguments, which I hope to defend, knowing that all that the scripture, reason, and senses do speak, God
speaketh by them; but I cannot say of all that Justin Martyr, Tertullian, Cyprian, Ambrose, Austin, Jerome, &c., do speak, that God speaketh
by them. And if it had happened, that any of these men had contradicted
scripture, reason, and sense, could their opinions have been as old as the
devil in hell, I would say with the apostle, " Whatsoever they were, it
maketh no matter to me: God accepteth no man's person;" (GaL ii.
6 ;) for God and his truth must not be tried by the judgments of falEble
men.
3. That the same doctrine which I have delivered had its beginning
from Christ, and hath passed from him by the scriptures through all
true antiquity, is fully proved by bishop Jewel, bishop Morton, Crakanthorpe, Moulin, and Albertinus, and many others, who have said more
in this case than I have either time or ability to speak, or than would be
fit for this discourse. And it is as manifest that the judgment of the
ancient fathers is against transubstantiation, as it is that there were such
persons, and that their writings are extant in the world; insomuch
that had they lived under Popish persecutions, they would have burnt
those very men on earth, and cursed them to hell, whom they canonize
for saints, and vainly and impiously crave their intercession in heaven.
I shall yet answer two objections, and then conclude with a brief
application.
OBJECTION i. " The pope and his council have determined that transubstantiation is in the Lord's supper, and we must believe them."
ANSWER. Chemnitius hath told them that it is the confession of Seotus, Cameracensis, and others, that neither scripture, nor the opinion of
the ancients, compels us to believe the doctrine of transubstantiation.*
And Bellarmine confesseth, that what Scotus saith, is not improbable;
namely, that " there is no express place of scripture [which] compels us to
admit transubstantiation without the declaration of the church." f And
so, after all their disputations and curses and bloodshed, and deluding so
many souls, we must believe this doctrine of transubstantiation, because
the pope and his council have said it. But how shall we be infallibly
* CHEMNITU Examen Goncilii Trideniini.
cap. 23.

f BELLARMINUS De Ettchar. lib. iii.

IN THE LORD'S SUPPER.

477

assured that God doth transmit his mind and will to. us by the pope and
his council? Or where doth God command us to go to this infallible
oracle, the bishop of. Rome, either singly, or conjunctly with his council,
to be concluded by him or them, in matters of faith ? But, alas ! what a
dreadful case is this,that a whole world of precious souls must have no
better a foundation for their religion and salvation than this; namely,
that we must all believe the Papists, and that we must believe them for
this reason, because they tell us we must believe them i But if they will
damn their souls in believing one another, let us labour to save ours by
believing the God of truth, speaking to us by his word.
OBJECT, ii. "These words, * This is my body,' &c., are the words of
our dying Lord, and to his disciples, to whom he would not speak darkly
in figures: and they are the words of a testament, and of a law, and
expressed in entire propositions, all which require plainness, and to be
spoken properly, and not in dark figures." Do not these seem plausible
objections, and cunningly devised to trepan poor souls into error ? Why,
these are Bellarmine's objections.*
ANSWER I. They themselves are forced to confess, that the words,
" This cup is my blood," &c., which are " the words of our dying Lord,
and to his disciples, and words of a testament, and of a law, and an
entire proposition," are yet spoken in a figurative sense, which overthrows all their pretended reasons for a proper or literal sense of the
words.
2. Words are not therefore dark because they are figurative; for
figures often do explain, and not darken, the sense of words, ^confess, a trope, a figure, a metonymy, a synecdoche, &c., are hard words to
vulgar ears; but you must know that these are words of art, which
learned men have wisely invented, but they are grounded on the natural
way of men's expressing themselves, in their ordinary and familiar language : and therefore even children, and unlearned men that cannot read,
do ordinarily speak and understand the language that is spoken in tropes
and figures, though they know not what trope or figure to reduce such
expressions unto. For example: if a man say, " Drink off this cup or
glass;" or, as he looks on the signs in the streets, saith, " This is a
swan," and, " This is a lion;" or saith of pictures in a chamber, " This
is Alexander," or " Caesar;" or saith of a written parchment wherein he
hath signified his will, in bequeathing his estate, " This is my. will;" all
this is plain and easy, and familiar language; and yet few understand the
tropes in these expressions. And so the words, " This is my body,"
" This cup is my blood," are plain and intelligible words, though few
understand the names of those tropes or figures which they are spoken in,
3. Whereas the Papists pretend to give a proper or literal sense of
these words, yet their sense to justify their transubstantiation is so full of
monstrous and blasphemous contradictions, and so dark, that neither they
themselves nor others understand them. Sometimes the word "this"
must signify "these accidents;" sometimes, "this substance contained
under these accidents :" but this substance must neither be the bread nor
Christ's body, but an individuum vagum [a "vague individuality"]. And
though the word " this " applied to a substance doth always -determine
BELLARMINUS De Etuhar. lib. i. cap. 9.

478

SERMON XXII,

THERE IS NO TRANSUBSTANTIATION

and demonstrate the said substance, yet here they make it to signify such
a vagrant, that all the world knows not where to find it. And in like
manner they rack the word " is," which must sometimes mean " is properly and essentially," when it speaks of the accidents; sometimes, " is
made;" sometimes, "is transubstantiated;" and one* will have it to
denote all these. And thus they torture this plain scripture, to serve
their odious doctrine of transubstantiation; and when they have done all,
they have nothing but the word of a blasphemous pope and factious
council for it.
IV. Application.
USES.

SIX INFERENCES.

INFERENCE . That it is idolatry in the Papist to worship the consecrated bread, though they think it is turned into the body of Christ.
I should here speak to two things :
1. That their worshipping the consecrated bread is idolatry.
2. That their thinking it to be the body of Christ, doth not excuse
them, from idolatry.
1. For the first, I shall briefly speak to three things:
(1.) Acquaint you with their doctrine herein.
(2.) Acquaint you with their practice.
(3.) Prove that their practising this doctrine is idolatry.
(1.) Their doctrine is declared in the council of Trent thus :that " it
is an undoubted truth, that all Christians ought to give the same worship to the sacrament of the eucharist which they give to God himself;"
and*that " if any deny this,, let him be accursed." f
(2.) They practise this doctrine.For in their Roman Missal, the
priests are taught to lift up the host, and to worship it themselves,
thrice striking their breasts, and saying, " 0 Lamb of God, that takest
away the sins of the world, have mercy -upon us." And among many
instances that may be given of their idolatrous practice herein, I shall
only give you this: " In the year 1666, at Lyons, in France, it was instituted, that a company of devout persons, taking their turns, should perpetually day and night adore the holy sacrament, some of them always
kneeling before it in a certain church chosen by them. And in a large
place more spacious than Lincoln's-Inn Fields, London, called Belle Cour,
the sacrament was exposed on a rich and magnific altar, set on a high
scaffold, to be adored by all the town together; and there were about
threescore thousand people on their knees together, worshipping it; the
most glorious triumph that ever was seen," saith a Jesuit in his late
description of this city. And thus do these poor deluded wretches
solemnly give that worship to wafers which is only due to God himself.
(3;) That this practice is idolatry, appears,
First. By all that I have said against transubstantiation.For, seeing
the substance of the bread remains, as I have proved, the Papists' wor CORNELIUS A LAPIDB in 1 Cor. '.
f Nutlue itaqne dubtiandi locus reKnqui-

Ivr, cum omnes Christi fidelet, pro more in Catholicd ecclesid semper recepto, latiiae cultvm,
yui vero Deo deoetwr, huic tanctutimo sacramento in venerations adhibeant.Condi. Trident, eeee. xfli. cap. 5. Si quit dixerit in sancto ettcharistine sacramento Christum, vmigenitvm Dei Fttivm, nan esse cultu latriae etiam emterno adorandum, venerandum / neque in
processumioUs, secundum laudaoilem et univertalem ecelesiee sancta ritum et contuetudinem,
et sotenniter circumgettandum, vel nan publici, vt adoretur populo, proponendum ; et ejus
adoratoret esse idololatras ; anathema sit.Can. 6.

IN LORD'S SUPPER.
479
shipping this bread must needs be gross idolatry: for the council of Trent
makes transubstantiation to be the ground and reason of this solemn adoration.* And it is a known saying of their own Costerus to this purpose, that " if by transubstantiation the bread be not turned into the
body of Christ, their worshipping the host is the greatest idolatry in the
world."
Secondly. It is grow idolatry to give that worship to a creature which
is only due to God.And yet these men fall down unto and worship and
call upon this bread, as all believers fall down unto and worship and call
upon God. Their practice herein is much like their idolatry in worshipping their graven images, mentioned in Isai. xliv. 16, 17: "He
burneth part thereof in the fire; with part thereof he eateth flesh; he
roasteth the rest, and is satisfied: yea, he warmeth himself, and saith,
Aha, I am warm, I have seen the fire: and the residue thereof he maketh
a god, even his graven image : he falleth down unto it, and worshippeth
it, and prayeth unto it, and saith, Deliver me; for thou art my god :" in
like manner do the idolatrous Papists by this bread: part thereof they
take into their mouths, and grind with their teeth, and eat it; and part
of it (as in the case of the rats and worms eating the consecrated bread)
they cast into the fire and burn it; and part thereof they reserve for
their god, and carry it about, and fall down to it, and worship it, and pray
to it, as to their saviour, to save them from their sins.
2. / proceed to prove, that the Papists' thinking this bread to be the
body of Christy doth not excuse them from idolatry.This is evident;
for God's law being sufficiently revealed, man's wilful ignorance thereof
cannot extinguish the obligation of it, nor alter the nature of that sin
which is a breach of that law. The Heathens' worshipping the sun is
idolatry, though they think it to be God; so the Papists' worshipping
the wafer is idolatry, though they think it to be the body of Christ with
his soul and Godhead; as to kill the saints of God, is murder and persecution, though the enemies may think they do therein God service.
(John xvi. 2.)
INFER, n. Hence see under what characters we are to look upon
Papist.We are told what names some of their flatterers have given to
some of their popes. In the council of Laterau, it is said of the pope,
" All power in heaven and earth is given to thee;" and Panormitan
saith, " The pope can do all things that God can do." The ambassadors
of Sicily cried to one pope, " Thou that takest away the sins of the
world, have mercy upon us;" and saith a bishop, in a profane quibble, of pope Leo, " Behold the Lion of the tribe of Judah! We have
waited for thee, 0 most blessed Leo, to be our saviour!" (See Brightman on Rev. xiii. 3.) And we know, " His Holiness " is the name given
him by the Papists; and the Romish church doth arrogate the name of
" the only holy catholic church." But if we will give the Papists a
name from their religion and practice, we must give them three characters.
First. They are an idolatrous people ; as appears by what I have now
said, and as is made known to you by more arguments from other hands;
and therefore we need not envy their grandeur and kingdom upon earth,
Sen. i. cap. 4, 6.

480

SERMON XXII..

THERE IS NO TRANSUBSTANTIATION, &C.

seeing the apostle assures us, that " no idolaters have any inheritance
in the kingdom of God." (1 Cor. . 9, 10.)
Secondly. They are a most uncharitable and cruel people.And
though their Schoolmen do ingeniously plead, that charity or love is the
most excellent of all graces, and measure the worth of other graces, and
the evil of all sins, by charity ; yet are they a most inhuman and barbarous people. And this is not only evident by all the blood of the saints
that lies crying at their doors for vengeance; but also that they will
have all men cursed and damned who will not, in defiance of God and
scripture and reason and sense, say that bread is no bread, and who will*
not believe that the God of truth doth speak all the hideous contradictions in their doctrine of transubstantiation; as if, having usurped the
keys of hell and death, they had decreed that all believers shall be
damned, and that none but atheists and infidels shall be saved.
Thirdly. A perjured people ; in that they impose, and many of them
take, this oath: " , . ., do swear, that this conversion, which the
catholic church doth call ' transubstantiation/ is made in the eucharist,
without the belief of which no man can be saved." What horrid perjury is this,to swear that bread is no bread, and wine is no wine; and
that all the contradictions in the doctrine of trausubstantiation are true,
and that all are damned who do not believe the same!
INFER, in. Hence we see, that there is no communion to be had with
the church of Home.For except we will all renounce our present
Christianity, and profess that we are no members of the church of God
till we are in union with the pope, and so proclaim ourselves, and all
Christians in the world who are not Papists, to be a generation of dissembling knaves; and except we first turn atheists, and believe that
God speaks lies and contradictions; we cannot turn Papists.
INFER, iv. Hence see what a dreadful slavery it is to be the servants and slaves to the devil, who engageth his servants to debauch their
consciences, and rack their- wits, and to spend their precious time and
parts and learning, to spread and defend nonsense and lies.Bellarmine
saith, he spent fifteen years about controversies in religion : * a fearful
thing, that a man of so great learning and parts should waste a great
part of his age, and much of it in contradicting God and the truth
and himself! But though I will not judge any one that is gone into the
eternal world; yet I would warn all to take heed especially how they
venture to sin in print, lest their books should be speaking for the devil
on earth, when they themselves are tormented with the devil in hell.
INFER, v. Be faithful to the truths of God, and let them not be held
in unrighteousness in your judgments, but let them rule in- your hearts
and lives.If truth prevail to make you holy, then though seducers may
make merchandise of your estates, yet they shall never make merchandise of your souls; but if you will not love the truth, and walk in the
truth, all our arguments cannot secure you from the temptations of the
devil and seducers, nor keep God from being angry with you, and from
giving you up to strong delusions to believe lies.
INFER, vi. Lastly. Bless God for your religion; that your religion
comes from the grace of God by his word, to make you holy here, and
* Epistola Sexto V.

BBRMON XXIII.

RIGHT OF EVERT BELIEVER, &C.

481

happy hereafter; and not from the devil and pope, to feed your lusts,
and damn your souls, and to make you go ignorantly and quietly to hell.
And bless God that you have in thi nation the true doctrine of the sacrament of the Lord's eufpcr; which, as I said in the beginning of this
discourse, so 1 say again in the conclusion, is clearly and fully delivered
from the mind of Christ in these words, and which hath been sealed by
the blood of those blessed martyrs in our own land who have been
sacrificed to death for the service of your faith, whose blood was of
more value than all the popes' that ever usurped supremacy over the
church and body of Christ.

SERMON XXIII. (XXII.)


BY THE EEV. RICHARD STEELE, A.M.
OF ST. JOHN'S COLLEGE, CAMBRIDGE.
THE PAPISTS GO PRESUMPTUOUSLY AGAINST THE INSTITUTION OF CHRIST, AND
CHANGE AND CORRUPT HIS ORDINANCE, AND ARE INJURIOUS TO THE
PEOPLE, IN DENTING THE USB OF THE CUP TO THEM IN THE LORD'S
SUPPER.

THE RIGHT OF EVERY BELIEVER TO THE BLESSED CUP IN THE


LORD'S SUPPER.
And he took the cup, and gave thanks, and gone it to them, toying, Drink
ye all of it; for this ie my blood of the new testament, which is
shed for many for the remission of sins.Matthew xxvi. 27, 28.
THE declared will of God being the most certain and happy rule of
man's practice, especially in those duties which have no foundation save
in divine revelation, it is the greatest arrogance and affront to the wisdom and will of our Lawgiver to contradict him therein: but when our
blessed Redeemer hath in his institutions plainly consulted our benefit
and comfort; when he hath stooped so low, to raise us up so high; to
cross and correct him therein, is the strangest folly and ingratitude that
is imaginable.
Yet hereof we have a sad instance in the present church of Rome, in
the business of the Lord's supper; where nothing can be more plain than
our Saviour's institution on the one side, nor more palpable than their
corruption of it on the other: wherein is evident the lamentable degeneracy of the human nature, together with the power of prejudice, and
the mischief of a wilful obstinacy, especially when accompanied with the
worldly interest of profit or honour.
It hath been indeed the more ordinary humour of that church to
invent and add burdensome superfluities to other of God's ordinances;
but they whose consciences will permit them to add, will easily adventure also to diminish, when it serves their turn; as appears in their

482

SERMON XXIII.

THE RIGHT OF EVERY BELIEVER

denying to God's people the one-half of the Lord's supper, to wit, the
sacred cup, against the stream of scripture and all antiquity.
The vindicating of this blessed ordinance of God is my present work;
and I cannot have a better ground to build upon than the words of the
holy evangelist which are before you.
Wherein you may please to consider,
1. The connexion, "and;" that is, having immediately before, taken
bread, blessed it, and delivered to his disciples, in like manner he now
takes the cup.
2. The narration.
(1.) Of what our Saviour did.The ordinary actions of princes are
observed; with what careful reverence then should we ponder this extraordinary action of the King of heaven, especially when he was at death's
door! Three things he did: (i.) He took the cup. (ii.) He gave
thanks, (iii.) He gave it to them. It was the practice of the Jews,
(unto which certainly our Saviour had regard herein,) at the end of their
feasts, for the master thereof to take a cup of wine, and, after a short
thanksgiving, to drink a little thereof, and so the cup passed round the
table; and this they termed, ij^rr DO " a cup of thanksgiving." * This
use He was pleased to translate and sanctify to be a sacred rite at the
Lord's supper to the end of the world, as he did adopt their washing of
their proselytes in the institution of baptism.
(2.) Here is an account of what our Saviour said, when, if ever, " his
lips were like lilies, dropping sweet-smelling myrrh:" (Canticles v. 13 :)
where there is,
First. A command: " Drink ye all of it: " wherein you have,
(i.) The thing commanded: " Drink of it;" that is, by an usual
figure, of the wine contained in this cup; or, as some translations
(Dutch) read, " Drink out of it."
(ii.) The persons intended: "Ye all;" that is, "All ye my disciples," in the first place; who, upon occasion of celebrating the passover, they being our Saviour's ordinary family, were then alone with him
at the table. But forasmuch as he commanded them to do this " in
remembrance" of him, that is, when he was dead, and the apostle Paul
declares, that this sacramental action must continue "until he come,"
and tbat by "all that are sanctified in Christ Jesus," that are able to
" examine themselves; " (1 Cor. i. 2, with 1 Cor. jci. 28 ;) therefore the
" all" in the text must neither be confined to the persons of the apostles,
nor to them that succeed them in any particular office ; but concludes all
that are adult disciples of Jesus Christ to the end of the world.
Secondly. A reason or argument to urge the due participation thereof,
drawn from the sacramental nature of that cup: " For this," to wit, the
wine contained in this cup, " is my blood of the new testament: " or, as
the evangelist Luke (xxii. 20) delivereth it, " This cup is the new testament in my blood," that is, " the new covenant sealed with my blood."
For neither the cup, nor the wine in it, nor the blood of Christ, is properly the new covenant or testament; but by this that is contained in
this co, the new covenant, which is sealed and confirmed by the blood
of Christ, is kept in remembrance. He saith in effect, " As covenants
PA0LD8 FAGICS t Dent- viii. 10, e* RaMin,

TO TUB BLE88ED COP IN THE LORD*8 BUFFER.

483

naed to be confirmed by the shedding of blood, ao do I by my blood seal


to you a new covenant,* far better than the old; which demanded perfect obedience, and denounced the cone for defect thereof; but this promiseth remission of sins: and a covenant far clearer than when it was
administered under the shadows of the law, which hereby are abrogated.
And therefore ' drink ye all of this,' that have an interest in that cove1
nant, and that have need of this blood/
And this blood is illustrated,
(i.) By a necessary adjunct to it; namely, " This cup doth represent
my blood which is shed; " which cannot be exemplified by eating the
blood with the body, but as shed out of the veins; for "without shedding of blood there was no remission." (Heb. ix. 22.) And this our
Saviour expresseth in the present tense, " is shed," to assure his disciples
then, that it would certainly and suddenly be done, and to assure all true
believers now of the reality of it, though it be past, as if it were now in
doing.
(ii.) By the finis cui, or " the person for whom" it is eked: " For
many;" so this evangelist, and the next, that doth epitomize him. To
show, 1. That he died not for himself, but for others ; or perhaps, 2. By
this restrained expression to exclude Judas; or rather, 3. " This blood is
not only shed for you apostles, but for abundance more." f Which the
evangelist Luke, and Paul after him, express in other terms, and say,
"My blood shed for you" that each of them might apply it to themselves. So that all believers, for whom this precious blood was shed, have
an undoubted right to drink of it.
(iii.) By the finis cujus, or " the end for which" this blood ie sheds
and that is expressly "for the remission of sins." This 'Lamb of
God" came*and lived and died to "take away the sins of the world."
For though sin was satisfied for by Jesus Christ, and so we are said to be
redeemed; yet because no satisfaction was made by us, therefore we are
said to be remitted. So then whosoever can triumph in the benefit of
remission of sins, hath a just right to drink of this cup, which seals the
new covenant, and the forgiveness of sins.
From these words thus explained I lay down this assertion or doetrine :
DOCTRINE. That every adult believer hath an undeniable right to the
bleeeed cup in the Lord' supper.
In the handling of which truth, I shall briefly,
I. State the question.
II. Prove the position.
III. Refute the objection.
IT. Make application.
I. For the right stating of the question, you may observe,
1. That our business is not to debate whether a man may or may not
receive Christ and all his benefits under one element in the Lord's supper ; for we acknowledge, that this may be done by the Spirit of God
working faith in the heart, as with, so without, either of them.
2. We undertake not to prove, that to partake of both bread and wine
So the word i moat commonly taken; ad to axwt property in thi place}
the epithet " new," which i adjoined, evinced.
f MALDONATCS i lee.

484

SERMON XXIII.

THE RIGHT OF EVERY BELIEVER

in the Lord's supper is absolutely necessary, and that to salvation. W


affirm, that the spiritual eating of Christ's body and blood is absolutely
necessary; but there is not the same necessity of feeding upon them
sacramentally; and accordingly, that it is the -wilful neglect,'not the
inevitable defect, thereof that is damnable. The divine command doth
indeed impose a necessity of observance in all cases, where his providence
doth not supersede the same; and therefore they that unwillingly are
deprived of this entire ordinance may escape hell, but they that willingly
neglect it cannot escape guilt. We only conclude, that there is the
same necessity of communicating in the one element as in the other.
3. Our asserting the believer's right to the sacred cup doth not urge
an obligation upon such as are naturally or irremediably disabled from
participation thereof. If in an infant there be an incapacity to " discern
the Lord's body;" (1 Cor. xi. 29 ;) if there be an incurable antipathy to
the taste of wine; if, after receiving that sacred bread, death come
between the cup and the lip, or the like; as our doctrine obligeth not to
impossibilities, so " all laws that do intend a general obligation, yet do
admit of some extraordinary and particular exceptions," * especially
when the lawgiver himself (as in such case he doth) creates the hinderances. Thus many have "a rightful interest" (jus ad rem) in things
whereof they never have (jus in re) " the rightful possession."
4. Our doctrine is, that "both parts of the Lord's sacrament, by
Christ's ordinance and commandment, ought to be ministered to all
Christian men alike;" f that " Christ's ministers ought to take and
break the bread, to take the cup, and to give both to the communicants ;" % that " believers do receive what is given to them by the
Lord's minister, and do eat the bread of the Lord, and drink the cup of
the Lord;" that " both parts of the sacrament are given to the laity
in the Lord's supper, because the sacrament was instituted not only for
some part of the church, to wit, the priests." ||
5. We affirm, that " no man can justly infringe this right, or deny to
adult believers this blessed cup:" ^[ that " the cup of the Lord is not to
be denied to the lay-people;" that " the denial of the cup to the people is contrary to the institution of Christ:" ** that " they are disallowed that withhold the one kind, to wit, the cup of the Lord, from the
faithful;" yea, " they sin grievously against the Lord's institution,
which saith, ' Drink ye all of it,' which he did not say so expressly of
the bread :" ff that " no human authority ought to forbid the appointment of Christ, and the most received custom of the-ancient church." $
One would wonder how so clear an institution should ever come into
question. Some few superstitious persons, and some heretics, did long
ago choose to communicate in one kind; but they were still corrected by
orthodox councils. And afterwards, out of fear of shedding the blood of
Jura constituenda ette in iit qua m TO v\furrot>, accidunt, non qua ex ,
ex inopinato ; nee in sinffulat persona, ted generaliter, eonstitui.Reg. Jurisconsult,
t Article 30.
I Confessio Anglic, cap. 29.
Confess. Hehiet. cap. 21.
|| August. Confess. So the Saxon, &c.
IT Article 30.
* Confess. Anglic.
cap. 29.
tt Confess. Helvet. cap. 21.
Confess. August.
Comperimau quod quidam, sumptd tantwmmoda carports saeri portione, a calice sacraii cruoris abstinent : qui proculduMo, quoniam nescio qua SUPERSTITIONS docentur astringi, aut Integra
facramenta perApiant, aut at integris arceantur; quia divisio unius ejusdemque mysterii

BLK8SED COP IN THE LORD* 8 SUPPER.

485

Christ, there were some that, being loath to lose either element, did use
to dip the consecrated bread in the wine; and this some councils did
allow to persons that were infirm. (Concilium Turonente.) But it was
about fourteen hundred yean after the institution, before ever any public
contradiction was made thereunto; and then the council of Constance,
(anno 1414,) then that of Basil, (anno 1431,) and lastly that of Trent,
(anno 1545,) forbade the use of the cup, not only to the people, but to
the priests also; except to him only that for the time officiates. They
at Constance say, " Though Christ did administer this venerable sacrament to his disciples under both the kinds of bread and wine, yet, notwithstanding this, the custom of communicating under one kind only is
now to be taken for a law." Again : "Though in the primitive church
this sacrament was received by the faithful under both kinds ; yet, notwithstanding this, the custom that is introduced of communicating under
one kind only for the laity is now to be taken for a law." (Sees, xiii.)
They at Basil, not many years after, being warned by a learned man,
(Johannes Gerson,) who was employed to put a better face on so foul a
matter, left out those strange and presumptuous " notwithstandings,"
and thus made their canons or decrees, that "the laity, as also the
clergy who do not consecrate, are not bound by the Lord's command to
receive both kinds." Again: " The church hath power to order how
the sacrament shall be ministered; and, so that people do communicate
according to the appointment of the church, whether under one or both
kinds, it is sufficient for the salvation of the worthy receiver." (Sees,
xzz.) Then come they at Trent, and, notwithstanding all the instances
of Christian princes and the arguments of great divines there to the contrary, they declare, that " the laity, and clergy that do not consecrate,
are bound by no divine precept to receive the eucharist under both
kinds; " and do " accurse" all those that affirm the contrary. Again :
They declare, that " though at the beginning of Christianity both kinds
were frequently received, yet that custom, for good reasons, being
altered, the church now approves of communion in one kind, which custom no man can lawfully change without the authority of the church;"
and do " accurse" all such as do affirm, that they do err herein. (Sees,
xxi.) And this is the true state of this matter, and thus we fall at
variance.
II. And now you shall see the proof of our doctrine and position,
which is the second thing incumbent on me; and that will be sufficiently
done by these arguments:
ARGUMENT I. From the institution of this sacrament, and our
Saviour's command annexed thereunto.For sacraments depend merely
upon their institution; hence doth their being result, and upon this
their matter and signification do depend. "The institution with the
element makes the sacrament; " * and so the only rule and balance for
them must needs be their institution. This being the ground of this
ordinance, no man or angel may violate, under a fearful curse. (Gal.
*ine yrtmdi tacrilegio provenire non poteti.GELASICS Papa, diet. ii. de Contecr. anno492.
For a translation of thi passage, see the last sermon in thie volume, sect. vii. of Doctrine
taught before Luther.EDIT.
Vide CYPRIAN Epitt. Ijiii.ad Cacti.

486

SERMON XXI1T.

THE RIGHT OF EVERY BELIEVER

i. 8.) And, indeed, if men's will or wisdom might alter and change the
revelation of God, nothing would abide firm in religion. It is true, the
laws of men may be corrected or annulled, because they foresee not their
inconveniences ; but our Saviour certainly, when he appointed this ordinance, well knew what was necessary and useful for his church to the
end of the world. And for this reason the apostle Paul, when some disorders were broken into the church of Corinth in the use of the Lord's
supper,he recalls them to the institution, and endeavours by that
straight rule to rectify their irregularities : " For I have received of the
Lord," &c. (1 Cor. xi. 23.) By which place it is evident, that there is
no such way to obviate any mistake which in after-times creeps upon
God's own ordinance, as by going back to the spring, by considering the
institution: * insomuch as the same apostle, for their violating Christ's
institution in their administration of this ordinance, saith, " This is not
to eat the Lord's supper." (1 Cor. xi. 20.)
Now you may plainly see our Saviour's institution in this text: " And
he took the cup, and gave thanks, and gave it to them, saying," &c.
(Matt. xxvi. 27.) And, in Luke xxii. 20, the evangelist comes with a
" likewise :" " Likewise also the cup after supper," &c.; that is, " As he
gave the bread, in like manner he gave the cup." They have an equal
ground in their first institution; and so ought to be given to and
received by the faithful, the one as well as the other : what Christ hath
joined together, no man ought to put asunder.
I shall give the substance of the opposition which is made to this
branch of this argument. To the antecedent, one saith, that " Christ
did institute many things in the church, but not with a design to oblige
every man to the use of them ; it being sufficient that some in the church
do one thing, and some another: "f that " God, in instituting marriage,
did not intend to oblige every one to marry." J
To this I answer, that the design of our Saviour is best known by the
command which did accompany the institution, which is, " Drink ye all
of it;" and by the use the cup was expressly designed unto in the
sacrament, which was to keep "in remembrance" his death, and his
blood-shedding therein; both which relating to all believers alike, do
make it plain, that the intent of the, institution was to oblige all
believers.
Others do say, that " though Christ did institute this sacrament in
both kinds, yet the church hath power to alter his institution; " alleging
that " the like was done in the case bf baptism, which, being appointed
to be administered in the name of the Father, Son, and Holy Ghost, was
afterwards done only in the name of the Lord Jesus." (Acts xix. 5.)
To which I answer, that the Holy Ghost doth not, in the place specified, describe the manner how baptism was celebrated, but showeth that
they there were " baptized in the name," that is, according to the doctrine
IntRgmu ett Domino, gui aliler mysterium celebrat, guam eo traditum ett. No
tmmpotett devote* etse gvi alter pr&tumit quam datum erf ab Avthvre.AUBKOSICS in
1 Cor. ft. " He who celebrate the sacrament otherwise than it was delivered bj the Lord,
ie unworthy of Him. For he cannot be devout who presumes to celebrate it in a manner different to that in which it was given by it Author."EDIT.
t BELLA KMINUS He
Ettchar. lib. IT. cap. 25.
t i lib. it. Sent. diet. xi. sect. 8.
RCFFENMB in refut. art. *vi. Luiheri,

TO THE BLESSED CUV IN THB LORD*S SUPPER.

487

and appointment, " of the Lord Jesus." It no more intends, that they
were baptized only in Christ's name, than St. Paul's styling himself " the
servant of Jesus Christ" excludes the Father and the Holy Ghost. And
thus it is understood not only by the ancients, but by divers of the
learnedest of the Roman church themselves.*
To make sure the consequent, that our Saviour did institute this sacrament in both kinds for all believers, I add hereunto the command of our
Saviour at the institution of it: " Drink ye all of it." (Matt. zzvi. 27.)
" This do ye as oft as ye drink it." .(I Cor. xi. 25.) The institution is
dogmatical, lays down the law; but this is preceptive, and charges the
execution of it. Which command could not be terminated in those
present apostles, but extendeth to 'all believers to the end of the world;
for so saith the apostle, By so doing, " ye do show the Lord's death till
he come." (1 Cor. xi. 26.) And without doubt, if one of the elements
be sequestered from believers, then must by the same reason the other
also; for the apostle saith, " After the same manner also he took the
cup, and delivered it," and commanded the same use of it, just as he
bad done before of the bread.
I shall not stand upon that observation of the express mentioning of
" all," when the cup was given; the like not added when the bread was
delivered; as if our Saviour had on set purpose added that word, to
confute the sacrilege which he foresaw would be committed about it.
It is sufficient, that here is a plain command, to ajl that had eaten the
bread, to drink in like manner of the cup. And if this do not indispensably oblige both the apostles there present, and also all believers after
them till Christ come again, there is no ground for the administering of
either element to any whomsoever at this day; which is directly contrary
to the apostle's inference from hence, (1 Cor. xi. 26,) and to all men's
sentiment, that have not quit both their religion and reason.
And yet behold what subterfuges they that would be mad with reason
have found out to avoid our Lord's command!
OBJECTION i. First, they say, "This only imports a liberty given
hereby; such as that, ' Increase and multiply,' which lays no obligation
upon every one to marry for the increase of the world."f Or, as others,
" This is only an invitation, such as that, * Receive ye the Holy Ghost;'
but no command."^ Which comments do not only deprive the people
of the blessed cup, but do release both ministers and people from both
elements; for (the fete of both being just the same) where there is no
command or law, there is no transgression. And were it but an invitation, yet, as they manage it, it is not very civil. For the priest saith,
" Drink ye all of it;" and when he hath so said, he drinks it all himself.
If it be said, that " all others did drink in and by the apostles, and now
do drink in and by the priest," it must needs follow, that in their eating,
all others do eat, and then there is no need of either.
OBJECT, ii. They say, that " this command did only concern them
that were present; or at furthest, that it only concluded with the
apostles' successors."
PHOTH BiWotkeca, p. 1608, ex BffLpoio; in Kb. i. diet. Hi. Met. 4; FA.
PAULUTioe in Act. **.; DOMINICU* A SOTO in Tertiam, dirt. xtt. mrt. 6.
f JACOBI A 8.
ABU Sen, mi. de Soien. Corp. Ckritti.
I ScABBZ De Sacr. diep. but.
BBLLARMINCS De Euchar.lO. IT. ep. 26.

488

SERMON XXIII.

THE RIGHT OF EVERY BELIEVER

ANSWER. A poor refuge. For then, "Take, eat," only concerned


them also; and so they give the other element to the people without
any warrant. And so also will they exclude even their priests themselves, that do not administer, from the cup ; whereas, for all that, they
pretend to he successors to the apostles; for the apostles at that time did
not administer, and so did rather represent the people, or non-officiating
ministers, than any else. But we affirm, Whoever succeeds the apostles
in their faith, though they succeed them not in their office, have a right
to the blood of Christ in the sacrament; forasmuch as they all have a
right in the new covenant or testament, whereof that cup is a seal, and
are all commanded to " drink it in remembrance " of his death, " till he
come."
OBJECT, in. They say, that " this is an affirmative precept, and
therefore binds not always, but when there is a necessity; but in the
church of Rome there is no such necessity; for there they are all content
without it."*
ANSWER. But to this we answer: The command for consecrating the
bread and wine is also affirmative; which yet to omit, they hold a crime.
So also is the precept of receiving the bread affirmative; yet by this rule
there would lie no obligation from the precept on any, in either of these
cases. Affirmative commands do always bind, though not to the performance of them at all times: and it were a strange way to evade them,
by making a law on earth, that none should desire to fulfil the laws of
heaven.
OBJECT, iv. They allege, that " our Saviour said not at the giving of
the cup, ' Do this;' nor the apostle Paul; but, ' As oft as ye drink it;'
that is, * When ye do drink it/ f do it in remembrance of me.' "f And
this they triumph in, as a wonderful providence of God in so describing

it4

ANSWER. But the answer is easy. 1. This word " as oft as " is also
applied to the bread, as well and in the same manner as to the cup :
"As oft as ye eat this bread, and drink this cup." 2. The command
of " doing this " is clearly implied in saying, " As oft as ye do it: " for
he that commands to do it worthily, doth imply a command to do it.
And, 3. If " do this " were not included in, " As dft as ye do it," there
would be no ground to administer.the cup to any person at all in the
church.
It remains then, that by virtue of OUT Saviour's institution a right
accrues [to], and by virtue of his command an obligation lies upon,
believers to partake of the blessed cup in the Lord's supper.
ARG. ii. The second argument is taken^rom the example and appointment of the apoetlee.Their example is plain : " And they all drank of
it." (Mark xiv. 23.) Though the blood of Christ was yet in his body,
yet they plainly followed the institution, and stood not upon the notion
of concomitance. And lest any should say, that their drinking of that
cup gives no right or ground for us to do the like, I add conjunctly
therewith the direction and appointment of the great apostle of the
Gentiles: " This do ye as oft as ye drink it," &c.; (1 Cor. xi. 25;)
* JET A N 0s in Terfiam Thorn*, quest. Ixxx. art. 12.
t m lib. iv. Sent.
diet. xi. sect. 7
I BELUAHMINUS De Euchar. lib. iv. cap. 25.

TO THE BLESSED CUP IN THE LORD** SUPFE*.

489

where drinking of the cup is joined with eating the bread five or six
times in five verses together.
And this order is considerable, if we mark, 1. From what hand the
apostle received it ; which you may see in verse 23:" For I have received
'of the Lord that which also I have delivered unto you." Could he
have had it from a better and surer hand ? This he received of the
Lord : let others consider of whom they have received the contrary.
Yea, this came from the Lord Jesus when he was in heaven : they that
bring another doctrine, surely had it delivered from hell. Mark, 2. Unto
whom this order i directed ; and these were, the body of the church of
Corinth, not the ministers only : yea, and not only to that church, but " to
all that in every place call upon the name of Jesus Christ our Lord," as
you may see in 1 Cor. i. 2. And though every thing in that epistle was
not intended for every one, yet this must needs be intended to regulate
all those that were guilty of that disorder, or in danger to be corrupted
by it ; and those were the ordinary members of that church, and others
after them. And he was no novice that thus argues from the twentyeighth verse : " He that is bound to ' examine himself,' is bound also to
* drink of that cup : ' But not the ministers only, but the people, are
bound to examine themselves : They therefore are bound to drink of
it."* And mark, 3. To what end the institution ie here described and
urged ; which though it was not to prove this point in question, yet it
was to regulate another disorder which was grown among the Corinthians ; and this he doth by reducing them to the first standard, and
therefore cannot be imagined to be either defective or superfluous in his
description. It is but weakly said, that " the apostle did not command
this practice, but delivered it ; "f whereas he delivered the command of
our Saviour Christ, and that is enough.
I find but two objections worth the naming against this argument.
OBJECTION i. That "the apostle doth leave the cup in some indifference ; forasmuch as he saith once, ' Whosoever shall eat this bread or '
(for so it is in the Greek) * drink this cup of the Lord unworthily/ " J
<Verse 27.)
ANSWER, But it is most evident that this "or" is used here in a
copulative sense ; only that word was fitter here, not to untie the two
elements, which the apostle had bound together by so many copulatives
in the text, but to show that an equal care and reverence should be
showed in both. It is as if he had said, " If a man do either eat the
bread or drink the cup unworthily, he is guilty." And of this genuine
acceptation a multitude of instances may be given in the scripture.
(Matt, xviii. 8, &c.)
OBJECT. IT. Others do grant, that "it was the custom at Corinth
to celebrate this sacrament in both kinds;" but they say, that "this
prescribes not to others ; for that the cjiurch may abrogate such a
custom upon sufficient reasons, her power being not inferior to the
apostles' ."
ANSWER. But to this we say, that this was the mW that St. Paul
received from Jesus Christ, and which he left for the direction of the
RIVBTI Cathol. Orthod. p. 119.
t ESTIUS t lib. tv. diet. xl. eect. 7.

t BELWUMiNoalte Euckar. lib. IT. cap. 20.


% SALHBRO, torn. ix. tract. 34.

490

SERMON XXIII.

RIGHT OF EVERY BELIEVER

church of God until Christ shall come; and this was then the practice
of the universal church: and themselves grant, that no man can dispense, 1. In the laws of nature ; nor, 2. In articles of faith; nor, 3. In
the sacraments of the New Testament.*
It remains then, that, according to the example and appointment of
the apostles, who were guided by the Holy Ghost himself, the sacred cup
was as plainly intended for all Christian men as the holy bread.
ARG. in. The third argument is taken from the proper end of this
ordinance of the Lord'* supper / which is, to keep up the " remembrance,"
or to show the Lord's death till he come." (1 Cor. . 25, 26.) They
who are bound to the end, are also bound to the means: Every adult
believer is bound to show the Lord's death, which is the end : Therefore
every adult believer is bound to partake of the cup in the Lord's supper,
which is the means to that end. For so the apostle saith expressly,
" This do ye, as oft as ye drink it, in remembrance of me;" and, " As
oft as ye drink this cup, ye do show the Lord's death till he come."
(Verses 25, 26.)
Now although our Saviour's choice of this means for this end be sufficient to evince the necessity and fitness thereof, where it may be had ;
yet ex abundanti ["over and above"] it is easy to show the same from
the thing itself. For, the death of our Redeemer coming with the pouring out of his blood, how can that death be showed sufficiently without
drinking that cup poured out in the sacrament? For the breaking of
the bread doth in no wise represent the effusion of the blood; that must
be done by communicating in the cup.
I find but two pleas entered against this argument, and they are
these:
OBJECTION i. They say, that " * Do this/ refers not to the people'
drinking of the cup; but to the ministers' consecrating it, whereby
Christ's death is sufficiently showed." f Or, as others, "These words
did consecrate them to be priests, and so enable to celebrate this ordinance."
ANSWER. That the words " Do this," are a sufficient ground for the
ministers' consecrating and distributing both the elements, is very true;
but that hereby they were constituted in that office, is wholly groundless;
this being another business our Saviour was now about, and there being
more plain and formal passages otherwhere in the New Testament for
that purpose. (Matt, zzviii. 19; John xx. 2123.) And then, as to
the other conceit, that this only obligeth the minister to consecrate both
elements, it neither stands with reason nor construction of speech to
make that interpretation of it. Not with reason of the thing; for how
shall the people, who are here directed, show the Lord's death by the
priest's consecrating the cup? Not with good construction: for, the
blessing and delivering being mentioned or supposed before, " Do this "
must needs refer to both; or if but to the one, rather to the latter, than
the former. And if the minister must deliver both, the people then are
bound to receive them.
OBJECT, ii. They say again, that "either of the elements is suffi* AQUINAS, quodllbet iv. art. 13 j SALMERO, it&i supra,

ALBEBTUS PIOHICS, Colloq. Ratitb, vii.

f CAJ STANDS, wW tupra ;

% Cone. Trid. Bern. xxtt. cap. 1.

TO THE BLESSED COP IN THE LORD* 8 SUPPER..

491

dent to commemorate tbe death of Christ; inasmuch as it is said of


either of them apart, ' Te do hereby show the Lord's death.' "*
ANSWER. It is easily granted, that we may commemorate the death of
Christ by either of them, yea, without either of them; but we urge, that
they were both instituted to this end, and therefore that it cannot be
sufficiently showed by one of them. He that saith meat is designed for
the maintaining of life, denies not drink also to be requisite to the same
end: yea, though we should grant that the blood might be received in
the bread, yet, by such receiving, the death of Christ by the effusion of
bis blood for us could in no wise be showed forth; which being the principal end of the sacrament, it is the people's duty as well as the ministers' to do it, and that till our Saviour come again.
ARO. IT. The fourth argument is taken Jrom the people* right in the
thing signified by the sacred cup in the Lord'* upper.And this is used
by our Saviour himself: " Drink ye all of this; for this is my blood," &c.
(Matt. xzvi. 27, 28.) So that, look, what benefit a man would be robbed
of in being deprived of Christ's blood, that comfort he is robbed of that
is deprived of this cup. And that " a right to the thing signified creates
a right to the sign " is so great a truth, (Cut eignatum, ei eigiwm,) that
the apostle Peter grounds his practice upon it, where there was no
express rule: "Can any man forbid water to these that have received
the Holy Ghost ? " &c. (Acts x. 47.) It is true, where there lies a present incapacity to receive the outward ordinance, for want of a requisite
condition that is annexed thereunto, (as there is in infants, and such-like,
that cannot yet " discern the Lord's body," nor " examine " themselves,)
in that case their right is suspended ; but no mortal man can lawfully forbid, to those that have an interest in that which the cup signifies, the
liberty of drinking of it.
Now what is signified and exhibited by the sacred cup ? The apostle
saith, " The cup of blessing which we bless, is it not the communion of the
blood of Christ ? " (1 Cor. x. 16.) And every believer that hath a right
to the body of Christ, hath also a right to the blood of Christ: they
that have union with Christ by faith, have a clear right to the communion of his blood. Again: in the institution, "This cup is the new
testament in my blood, which is shed for you:" (Luke xxii. 20:) for
whom the blood is shed, to them the cup must be given; and the rather,
in that it was appointed to assure a poor believer thereof, who may say,
" Doth the covenant of grace belong to me ? Was his blood shed for
such a poor sinner as I am ? " Now Jesus Christ comes in this ordinance
to seal and apply to every particular soul the general promise and mercy;
and in effect saith, "Behold, sinner, this blood was shed for thee, for the
remission of thy sin."f
There are but two, and they very weak, objections found against this
argument.
OBJECTION i. They say, that " abstemious persons that can drink no
wine, that infante within the church, yea, that all men, have a title to
i* lit, fo. diet. xi. sect. 8.
t &'. quotietcvnque effwuBivr tmtyuit Ckritti,
i fvmtoamew peccatorta qfftmditur, deieo ilium temper turner, Ml tewtper peccat* mUii
devtittantwr.GBATUNOS De Contecr. diet. 2. " If, often aa the blood of Chrtat i
died, it i died for the xemtadon of vine, I ought bray to partake of it, that ay rim may
ahraya be taken away,"EDIT.

492

SERMON XXIII.

THE RIGHT OF EVERY BELIEVER

Christ's blood, in that he shed it for all men; and yet these may not
partake of the cup in the Lord's supper." *
ANSWER. This objection was prevented before, by observing, that in
the cases of infants and abstemious persons, God himself hath by his
providence at present hindered them from participation hereof, and
that by a natural incapacity. And for any others out of the church,
as they can pretend 410 right to his blood till they acknowledge his person, so they cannot " discern the Lord's body " or blood, or *' examine "
themselves.
OBJECT, ii. They tell us, that "they who have the thing signified,
need not to strive so much about the sign ; he that hath the money promised by the bond, is not solicitous at all for the bond."f
ANSWER. This indeed is the ready way to cast off all sacraments and
ordinances at once; but our Saviour, that knew our weakness of faith
and love, did institute both these external elements to strengthen and
comfort us. We are made partakers of Christ by baptism, by the word,
by faith; but infinite wisdom and love did concur to appoint this method
for the church's good. And who are we, to correct our blessed Saviour,
or to intimate that his institutions are needless ?
Seeing therefore that to all true believers doth belong the thing signified by the cup in the sacrament, and that by God's ordinance, no man
can or ought to forbid them the sign or seal thereof.
I might easily multiply arguments from the sacred nature of testaments, especially of this new testament, which was sealed with the
blood of the Testator. For " though it be but a man's covenant, yet if
it be confirmed, no man disannulled! or addeth thereto;" (Gal. iii. 15 ;)
that is, no man can do it without the greatest injury and sacrilege: how
much greater is the injury that is offered to our Saviour, who said, " This
is the cup of the new testament in my blood, which is shed for you;"
and who did bequeath both the sign and the thing signified!
As also from the unwarrantable mutilation that they who withhold the
cup do make in the sacrament. For it is not an entire sacrament when
one integral part is wanting, no more than a man is a perfect man when
one arm* or eye is defective; nature always ordaining those parts to be
double, though both serving to the same use; and implying thereby,
that their operation is more complete in both, than it can be in one only.
And, with the like wisdom, no doubt, our blessed Redeemer appointed
these two elements of bread and wine for the entire refreshment of the
soul. But especially when one essential part (as the cup is, being part
of the matter) is taken away, one may truly say, " This is not to eat the
Lord's supper." (1 Cor. xi. 20.) And, besides, nothing is more plain
than Christ's intention to appoint a refection to the soul like that of the
body. All men know, that this is by drink as well as by meat, the one
whereof quenches thirst, and the other repels hunger; and therefore
both these must be used to signify a perfect feast or refreshment, such as
our Saviour provides for his people.
I had also thought to have spread before you the universal and uncontrolled practice of the church of God from the apostles' time for one
thousand three hundred years and more downwards, for the use of the
BELLARMINUR De Euchar. lib. iv. cap. 26.

Idem, ibid. cap. 27.

TO THB BLESSED CUP IN TH* LOUD*8 SUPPKR.

493

blessed cup by all true believer in the Lord's supper; and not only of
their use thereof, but of their argument for its use. At least I intended
to have produced one undoubted testimony in each century of years to
hare witnessed hereunto; but only, that this would swell this discourse
beyond the prescribed limits, and that it is done already by many learned
men.*
Thus much shall suffice for the second thing, to wit, the proof of our
doctrine or position.
Before I come to answer the objections made against this doctrine,
I should have set before yon the confessions of the adverse party, where
very many learned men do acknowledge both the first institution and
primitive practice to be in both kinds ;f but having heard already the
verdict brought-in for us herein by one of their own councils, I shall
only add the observation of a most sober and learned person, that lived
and died in the communion of the church of Rome, who writes to this
purpose : " Concerning the administration of the holy sacrament of the
eucharist, it is sufficiently known, that the universal church hath to this
day, and the Western or Roman church for above a thousand years after
Christ, especially in their solemn and ordinary dispensing of this sacrament, given both bread and wine to all the members of Christ's church ;
a thing that is manifest by innumerable testimonies both of the Greek
and Latin ancients. And they were induced so to do, first, by the institution and example of Christ, who gave this sacrament of his body and
blood to his disciples, then representing the persons of believers," &c.
And after: "Wherefore it is not without cause that the best and most
learned Catholics do most earnestly desire and contend, that they may
receive the sacrament of Christ's blood together with his body, according
to the ancient custom continued in the universal church for many
ages/'t
Behold here an acknowledgment so plain and full, that I wonder with
what countenance men can resist so manifest a truth, and withhold it in
unrighteousness: and yet here they muster up the best strength they
have, and will not yield an inch of what they have once established, be it
right or wrong.
III. We shall reduce their objection* that are either alleged in their
councils, or produced by their writers, to these four heads; which is the
next thing to be done.
1. Pretence of scripture.
2. Pretence of reason.
3. Pretence of reverence.
4. Pretence of authority.
OBJECTION i. The scripture* which they produce for communion
under one kind are such as these:
(I.) "The types and figures of the eueharist in the Old Testament signify
eating under one kind: as the tree of life in Paradise; the paschal lamb ;
CHEMNITIPB, CHAMIERUS De Euchar. Mb. viii. cap. 9.
t AQUINAS m 1 Cor. el.;
in lit. it, diet. xi. wet. 7; TOLBTUS in Johan. vi. annot. 27; Olim per muiia tecuia
apud omnei CaikoKco vntatvm este, mitltorum tanetarvm criptitri* didicimtu.
ALVHONSUS A CASTRO Advert. Hone. xdt. de Euchar. That formerly for many age
this wag the customary practice among all Catholics, we team from the writing of many of
the Mint."EDIT.
J CAPSANDRI Consult, art. 33.

494

SERMON XXIII.

THE RIGHT OF EVERY BELIEVER

the manna; the shew-bread; the sacrifice, where the flesh -was to be
eaten, bat the blood was not drank." *
ANSWER. The weakness of this objection would be obvious if it were
put into an argument; but it is not worth that trouble. It is sufficient
to answer,
1. That none of these were types or figures of the Lord's supper, and
so their whole force is lost in reference unto that. For types are shadows to represent the substance; but it ia'uiicouth divinity, to make one
figure the type of another. And our Saviour is plainly called " the Paschal Lamb," and calls himself " the Manna that came down from heaven," &c. (John vi. 51.) And,
2. If there were some types that only intimated eating, yet there
were others that do imply drinking also. Was there a tree of life in
Paradise? So are there rivers of Paradise. Was there bread from heaven ? So were there waters flowing from the rock. And divers of the
fathers will produce a clearer figure of both than any of these; and that
was of Melchizedek, who brought forth both bread and wine to feast faith
ful Abraham. And the apostle tells us: as they " did all eat the same
spiritual meat," so "they all drank'the same spiritual drink;" (1 Cor.
z. 3, 4;) and Chrysostom saith upon it: "As thou eatest the body of
our Lord, so they did eat manna; and as thou drinkest the blood of our
Lord, so they drank the water of the rock. To them he gave manna
and water; to thee he gives his body and blood." (In loc.)
(II.) The second pretence of scripture is from John vi., where Christ
saith, "I am the bread which came down from heaven." (Verse 41.)
And, " This is the bread which came down from heaven, that a man may
eat thereof, and not die." (Verse 50.) And, " If a man eat of this bread,
he shall live for ever." (Verse 51.) " By all which passages he teacheth
one kind to be sufficient to salvation, especially when, in the same chapter,
verse i 1, our Saviour multiplied the bread, but not the drink." f)
ANSWER 1. Though divers of the ancients did apply this scripture to
the business of the sacrament, yet properly it cannot intend that, the
sacrament not being instituted till above a year after this discourse of
his; but plainly enough by "bread" he means himself: it was He, not
the sacramental bread, " that came down from heaven." It is a spiritual
feeding on him by faith, not merely partaking of bread in the sacrament,
that will make a man "live for ever." And he speaketh so often of
bread, only in pursuance of the manna which he had begun to speak of;
as in John iv. he pursues the same thing under another shadow, to wit,
of water, to the woman of Samaria.
2. But if this place were meant of the Lord's supper, we cannot have
a stronger argument for the necessity of the cup therein, than from
verse 53, where Christ saith, " Except ye eat the flesh of the Son of
man, and drink his blood, ye have no life in you:" the like in verses
54, 56. And then for the miracle: as there is no ground to affirm that
that miracle had any mystical reference in it to the Lord's supper; so, if
it had, we might infer as well, that his multiplying the wine in Cana
(John ii.) doth as strongly prove, and both alike, that we must communicate in wine only.
BELLAHMINUS De Euchar. lib. iv. cap. 24.

t Idem, ibid.

BLX88ZD CUP IK LORD'S SUPPCR.

495

(III.) The third pretence of ecriptare from Luke xxiv. 30, 31,
where it is said, that our Saviour, as "he eat at meat, took bread, and
blessed it, and brake, and gave it to them. And their eyes were opened,
and they knew him, and he vanished out of their sight." " Here," say
they, " was the sacrament; here was only breaking of bread; here
could be no partaking of the cup, for that he vanished immediately' out
of their sight." *
ANSWER 1. Here is no direct proof of the sacrament; no saying,
"This is my body," " Do this in remembrance of me," which they grant
to be necessary to a sacrament, f In other scriptures, as Matt. xiv. 19,
and xv. 36, where there was no thought of a sacrament, our Saviour
took bread, and gave thanks, and gave it. Nay, here is great probability to the contrary; for this was in an inn, their meeting and eating
there not at all intended sacramentally, no wine consecrated, which,
the opponents say, is necessary 4 That " their eyes were opened, and
they knew him " in the breaking of bread, is no proof that it was the
sacrament; but rather, that then they did more steadfastly look upon
him; and that breaking of bread noteth the time when, not the cause
by which, they knew him; or possibly by his usual manner of giving
thank's, and breaking of the bread, they discerned who he was. And
according to the sense of this answer do speak many learned expositors
even of their own.
2. Though it should be granted, that here the Lord's supper waa
administered yet it is apparent by the former answer, that here is no
full description of the celebration of it: so that the cup might as well
be given, though not expressed, as that those disciples did drink at their
meal, though no such thing be there mentioned. Neither is the relation
of an example in an extraordinary case sufficient to cancel a direct precept and clear example with it. The sound use of the notion of concomitance would here do well; to wit, that if this phrase do denote the
Lord's supper, then both kinds, by an usual synecdoche, are meant,
when only one is mentioned.
(IV.) The fourth pretence of scripture is from Actsii. 42,46, and xx. 7;
where it is said, the disciples " continued in the apostles' doctrine and,
fellowship, and breaking of bread;" and that " they were daily breaking
bread from house to house;" and that " they met on the first day of the
week, to break bread:" " In which places the Lord's supper is described
only by breaking of bread, not a word of the cup." ||
ANSWXR 1. It is not certain that under these expressions is meant
the celebration of the Lord's supper; (the more inconsiderate they who
affect to term the Lord's supper nothing but breaking of bread, when
the scripture hath given it a more specifical and honourable name;) for
some of the learned understand several of those places of distributing
their provision to those that were in want, or of their common refection
together.^ "Their communion," saith Chrysostom, "was with the
apostles, not only in prayers, but also in doctrine and civil conversa BKLLARMINUB Dt Ewdu. lib. IT. cap. 34.
t in lib to. diet. via. sect. 11.
J Vide SCARKC De Soar. di*p. 71.
DIOKYBIUB CARTHDBIANCS in he. f JAKSXNII

Ctne. Svang. era. 146.


|| BKLLAMUNce De JEvchat. lib. iv. ep. 94.
TANce m he. f BBZA in he.

4W

SERMON .

THE RIGHT OP EVERY BELIEVER

tion," * Or else of their agapce, or "love-feasts,** which were frequently


held at the end of their assemblies.
2. But if any of those places do point out the Lord's supper, we
answer, that, by a common synecdoche, the one kind is put for both ;
nothing being more usual in scripture than to denote a complete sustenance by eating of bread; (Isai. Iviii. 6, 7; Luke xiv. 1 ;) which may the
rather convince our opponents, in that their council of. Constance, as
they urged none of these places to this purpose, so they expressly yield,
that this sacrament was both instituted and used in the primitive church
in both kinds: and it must be a clear and certain evidence that must
cross the institution. Some few more scriptures are pretended, but
being wholly inconsiderable to this purpose, I think [them] not worth
tile answering.
OBJECTION n. The second plea that is brought for communion in
one kind, is from a pretence of reason. " For,** say they, " the whole
essence of a sacrament is comprised in one kind; f and whole Christ,
who is the fountain of all grace, (both his divinity and humanity being
now inseparably united together,) is by way of concomitance, his blood
being now in his body, exhibited in one kind ;$ so that there is no spiritual fruit to be reaped by both, that is not to be received by participating of one kind; and therefore there is no need of both."
ANSWER 1. We deny that the whole essence of the Lord's supper is
comprised under one kind ; for there is neither the whole sign,the cup
being wanting, which signifies Christ's blood,nor the whole thing signified, which is such an entire refreshment of soul, as bread and wine
are of the body.|| The Lord's supper is the sacrament of Christ's body
and blood: But bread is not the sacrament of Christ's body and blood:
Therefore bread alone is not the Lord's supper.
2. The doctrine of natural concomitance presupposeth Christ's natural
body to be contained carnally under the form of bread, which will not
only be denied, but plainly disproved. Where Christ's natural human
body is, there, we grant his blood and soul and Divinity also are; but that
body is now only in heaven.
3. They who urge this conceit yet do grant, that, by virtue of the
sacramental words, only Christ's body is contained under the form of
bread ;^f and then we conclude, that whole Christ is not therein sacramentally. Christ's body is not sacramentally signified by the wine; **
neither is the communion of Christ's blood in this sacrament a work of
nature, but depends merely on the institution and promise of Christ, and
[is] to be measured thereby.
4. Though his body be now accompanied with blood in heaven, yet
this sacrament was instituted to show the passion of Christ when he was
on earth, which was with the pouring out of his blood; and blood
* In loc. germ. vi.
f BELLARMINOS De Euchar. lib. iv. cap. 22.
Idem,
ibid. cap. 21.
% Ibid. cap. 23.
II BONAVENTUBA in lib. iv. diet. xi. p. 11. art. i.
quaeet 2.
If AQUINATIS Pars Tkrtia, quaet. bcwi. art. 2.
dwytt* Ckristi
non ett sacramentaliter sub specie vini, nee sanguis sacramentaKter sut> specie pants. Ergo,
ut saeramentaliter tumatur CAristaf, necesse est ut twmatwr svb dnalns speciebus.ALEXANDER HALENSIS in Partem Quartan, quasst. xl. m. 2. " The body of Christ Is not saeramentally contained under the form of wine, nor Ida blood eacramentally under the form of
bread. Therefore, in order to eacramentally partaking of Christ, it is necessary that he
should be received under two kinds."EDIT.

TO THE BLK8SED CUP IN THJB LORD'S SUPPER.

497

poured out of the veins cannot be said to accompany or be conjoined to


the body. Oar Saviour would represent himself here not as A Lamb,
but a Lamb sacrificed, and therefore the blood is severed from the body:
as the money is not a prisoner's ransom while it lies in the chest, but
when it is paid; so the blood of Christ as shed is our ransom. And
though now his blessed body and blood cannot be severed asunder, yet
the signs of them are by his own appointment severed, and no man can
drink the blood of Christ in eating of the bread: " The bread we break
is the communion of his body," and " the cup we bless is " still " the
communion of his blood." (1 Cor. x. 16.) And themselves affirm, that
'* their efficacy is but commensurate to their significancy;" * and it is
manifest, that the bread doth only signify the body of Christ, the wine
only his blood.
5. Though no more profit were to be received by partaking of one
kind than of both, (which yet some of their own deny, who say, that
more devotion is raised, more faith exercised, and a more complete
refreshment obtained by both than by one,f) yet more humble obedience
is expressed to the will of the Lawgiver, who appointed both, and thereby
showed the use and need of both.
OBJECTION in. The third objection that is made against the people's
use of the sacred cup, is pretence of reverence to the blood of Christ,
which by the promiscuous use of the cup might easily be spilt, especially
where there is but one dispenser of the sacrament, and many communicants ; that it would be lost on the long beards of the laity ; that, being
kept long, it would grow musty; and that to impropriate it to the clergy,
would at the same time preserve a great reverence both to it and to them
also in the eyes of the vulgar.J
ANSWER 1. God forbid that any of us should conceive or express any
thing irreverently of our dear Redeemer's blood; no, nor of the outward
sign thereof. But doth not this objection reflect upon the Author of this
sacrament that did so institute it, and upon all the. ancient church that
so used it, and yet such danger in it, yea, who communicated, and that in
great numbers, at the least, every Lord's day ? And may not the sacred
bread fall down and perish in like manner ? But this pretence many of
the fathers in their own Trent council smiled at; well knowing that
the church for above a thousand years, in her greatest straits and persecutions, kept-up a due reverence together with the constant use of this
sacred cup.
But the second part of the objection is not so easily answered; namely,
that, by this restraint, the honour of the clergy, who are one time or
other partakers of it, may more shine forth: for it is easier to answer ten
arguments, than one corrupt affection. But this is the wrong way of
contracting reverence and respect; for men thus to seek their own glory,
is not glory ; nor can any man expect, that God will bless those methods
VASQOEZ in Tertiam, torn. ill. disp. ccxv. cap. 2.
t Dla tamen qua eft tub duahu
eft majorit meriti tmn ratione augmentations dewtionit, turn ration* Jidei dilataiionu actualit, turn ratione mmpfionit completion.ALEXANDER, HALENSIS t Partem
Quartan, quaeet. xi. m. 2. "That, however, which Is presented under two forme is of
greater merit, a well on account of the augmentation of devotion, as by reason of the
actual enlargement of faith, and with regard to a more complete participation."EDIT.
So VASQUEZ.
J BELLARMINUS De Euchar. lib. iv. cap. 24.
Hitloria Condi.
Trident, p. 685.

498

SERMON XXIII.

THE RIGHT OF EVERT BELIEVER

that do 80 plainly cross hie will. And indeed this very thing, the clergy's
honour, and that proud fear of being thought fallible in any thing, lest
truth should get further ground, together -with their ill-naturedness, that
therefore will deny a thing because others desire it, are the greatest reasons of the present church of Borne for this their sacrilege.
OBJECTION iv. The fourth pretence they have is of authority.They
say, that " the custom of communicating under one kind being rationally
introduced and long observed, the church, having now a greater liberty
than the church had under the law, though she have no power to alter
things of a moral, but only such as are of a positive, nature, hath fixed
it as a law in several councils; and therefore it is to be so received and
obeyed. And in case of disobedience, the secular arm is to be called
in," * which one of them confesses in this case to be the most necessary
argument.f
ANSWER 1. That such a custom of communicating under one kind is
crept into some part of the church, is certainly true; but that it was
rationally introduced, or hath been anciently used, is certainly false.
For how can that be ushered in with any reason which is dirdctly against
Christ's command ? Whenas also every succeeding council is ashamed of
the grounds their predecessors went upon ; and one might refer it to any
man that is not drunk with prejudice, whether there be one good reason
for this alteration among all the number.^ And that it hath been for a
long time used is so false, that authentic writers in every age of the
church stand ready at a caU to evince, that the ordinary and public celebration of this sacrament was still in both kinds; the Roman cause being
most indefensible in this point, even by their own usual weapons.
2. The- universal church of God hath no authority to prohibit what
God commands. In alterable circumstances, she may wisely and
modestly use her power; but to change the testamentary institution of
Christ, her Lord and Husband, she will not dare: what the Master commands, the good servant will not forbid. St. Paul saith, " The church
is subject to Christ," (Eph. v. 24,) and therefore may not oppose herself
to Christ; for that (as Augustine ) " he always determines aright, but
ecclesiastical judges, as men, are often mistaken." The ministers of
Christ are indeed the dispensers of the mysteries of God, but not lords
to dispense with them and alter them at their pleasure; but must dispense
them according to Christ's institution. And then for the church's
liberty, it consists in having fewer and more easy ordinances than under
the law, and grace to make her members willing to perform them ; but
it consists not in an uncontrolled power to add, alter, or diminish the
institutions of Christ. He that breaketh the least command, and
teacheth so, hath no place in the kingdom of heaven. (Matt. v. 19.)
The Roman Priest may not alter or omit one ceremony in the Mass;
and must they adventure to omit this sacred symbol of Christ's
appointment ?
3. The determination of the church of Rome is nothing to the universal church; being not a fourth part thereof, nor having any jurisdiction
over other churches by any law of God. These pretended councils, that
* BELLAEMINUS De Evcher. lib. iv. cap. 38.
t GBRSON.
chism. Rom. pare ii. p. 201.
Contra Cretconium, lib. ii. cap. 21.

I Vide Cate-

TO THE BLESSED CUP IN THE LORD'S SUPPER.

499

have so boldly determined against the plain word of God, have also
herein opposed former councils; * in which case themselves tell us, that if
councils are at odds with one another, and their definitions irreconcilable,
we ought to take part with the ancient against thetetter",f And as for
that at Constance, which first determined this case, it was neither a
general council, no bishop from the eastern church being there, nof
wholly approved by the Romanists themselves, who do some of them profess, that it did decree against the order of nature, manifest scriptures,
and all antiquity, in other cases; and who then would heed them in
this ? The like may justly be said of that at Basil; $ save duly that
they were more kind than their successors were, in granting upon some
conditions the cup to the Bohemians.
And thus you see the utmost strength of our opponents int this point,
a heap of mere pretences, neither grounded on scripture, reason, nor
antiquity; but merely supported by feeble arguments and strong power.
IV. I now proceed to the fourth thing promised, and that is some
application of all this to ourselves.
USE i. 'See here the abundance of our Saviour' lotie and care toward
his chur'ch.-**-He was not content only to die for us, but he ordained for
our comfort this thankful memorial of his death, and that on purpose to
help our faith and comfort; and to this end appointed not only bis flesh
but his blood to be given, that if one kind did not sufficiently quicken
and strengthen us, the other should be presently applied to perfect that
good work in us: for he knew that we Were dull of apprehension, and
hard to be wrought upon. To see his body bruised for a poor sinner*
that may work compunction, and erect a staggering faith: but to see
again his blood, wherein is a man's life, poured out; and to drink this also
as an assuring pledge that he died in the sinner's stead; how will this fill
the believing soul with joy and comfort The blood of God,-that will
surely expiate the sin of man. To support a poor beggar with a piece of
bread, that is kindness; but to quench his thirst also, that is doable
mercy. This is the Mercy of our Redeemer. He calls, " Come, eat of
my bread, and then drink of the wine that I have mingled." Not only,
" Eat, friends," but, saith he, " Drink, yea, drink abundantly,
beloved.'' (Canticles v. 2.) love without comparison! the same hands
that have been lifted up against him, the same mouth that hath dishonoured
him, shall yet taste that blood, one drop whereof is of more value than
heaven and earth. When Alexander the Great was married to Statira,
the daughter of Darius, he had six thousand guests, and gave to each of
them a cup of gold } but here are more guests to be served/ and richer
gifts that are bestowed. Here our dear Redeemer opens a wide fountain
for a world of sinners; and it is only " Wash, and be clean.1" (2 King
v. 13.) That blessed truth is unquestionably here confirmed: " The
blood of Jesus Christ his Son cleanseth us from all sin." (1 John i. 7.)
Concilia, Nicantim, Chalcedonensef Ancyranum, &. See DR. FiATi/EY's " Grand
Sacrilege," p. 172'
t GRATIAHDS, diet. 50.
% BELLARHIKOS De Condi.
cap. 7 5 ALBBRTDS PIGHIUS<
$ Hujut conciKi tiihil ett ratum et profatum, niti
quadam ditporitiane* circa bcneficia. CottcUiun vert iptum reprobatttr in conciiio Lateratunti ultimo, tee. *i.BBLLARMINUB De Cone. cap. 7. " Nothing enacted by thi council
i* approved and confirmed, except certain arrangement respecting benefices. Bat th*
oencil keelf ie condemned in the last Lateran council."EDIT.

500

SERMON XXtll.

THE EIGHT OF EVERY BELIEVER

Thus he hath chosen by two things, wherein it is impossible to lie, to


exhibit a bleeding Saviour to cure a bloody sinner. (Heb. vi. 18.)
USE ii. See. here the pretumptuoua sacrilege and injustice of Hhe church
of Borne.To corrupt Christ's last will, and to serve his family by the
halves ; to darken so clear an institution, and defeat so plain a command:
how will our dear Saviour resent so great a wrong! He so free in shedding his blood, they so cruel in refusing it! He so careful to make and
seal his blessed testament, they so studious to deface it! The Master of
the house appoints such provision for his children; the steward withholds
the one half, and then thinks to appease their appetites with distinctions.
He that takes so kindly "a cup of cold water" given to a disciple,
(Matt. x. 42,) must needs take it unkindly when his own "cup of
blessing" (1 Cor. x. 16) is denied them. What article of religion can
be safe in such hands 1 What intelligent man will embark himself in
such company, that will overturn all scripture and antiquity to establish
their conceits, that will privily tax Christ himself of weakness, and openly
wrong his whole church at a blow ?
Indeed, if this device had had any tendency to promote love to God,
or true piety; if it had been bred and- born in the church time out of
mind ; their zeal and fondness for it might the sooner be forgiven: but to
struggle so hard for a tenet that can no way pretend to promote true
religion, a tenet that was never publicly owned in any church for one
thousand four hundred years; to deny the wine in the sacrament to the
people, and yet the very vessels still extant in some of their vestries by
which they conveyed it to the people's mouths; to make such a barefaced error tantamount to an article of faith, and then to accurse them
from Christ that shall endeavour after his blood; what shall we say to
these things 1 Yea, to say, as one of their cardinals * did in the college,
that to yield the cup to the laity was to offer them poison instead of
physic; (he had not forgotten that wretched monk, Bernard, that
poisoned a Christian emperor, Henry VI., with the cup at the sacrament ;) to declare that to ask the cup savoured of heresy, and was, in
short, a mortal sin, as some of them said in the meeting at Trent :f these
things do raise their guilt to a very great height, and would enforce all
considering men to bless themselves from such a society.
The usual refuge of these men, when they are baffled by the scriptures,
is to shelter themselves in tradition, under councils, or among the
fathers; but in this point the more ingenuous of them do confess that
all are against them, and the more impudent make but feeble defences
from them. Divers of their own bishops, in the very council of Trent,
argued and voted for the truth; several princes of that religion interceded
for it, and afforded the cup to their subjects : and a great prelate, when
no good would be done therein, writes to Caesar, that no relief was there
to be expected, where voices were always numbered, never weighed.
And is not the force of truth very great, when it extorts an approbation,
even from the party that opposeth it ? And it is not long since a con Cardinal St. AngeloHitt. Cone. Trid. p. 516.
f Richardne de VercelH, AbW
Pre?al.Hitt. Cone. Trid. p. 637.
t The emperor Ferdinand, the king of France, the
duke of Bavaria, the king of Poland.
DUDITHIUB, epiacopna
in Epist ad Mturimilianvm II.

TO THE BLKSeiiD CW IN THE LORD'S SUPPKR.

501

cession of both kinds was signified to this very nation, on condition that
ire would come over to them: * thus God himself shall not have his will,
unless withal they may have theirs.
And yet this is that church which so many extol, that is set out by
such alluring beauty, and wherein so many blind souls are herded: a fit
religion for those that resolve to have none, and for such children who
will renounce a true Father to obey a false and cruel mother!
Use . See here the folly of euch among u* who deprive thcnuclvee
both of the eacred bread and cttp in thie ordinance.While we are vindicating one part of this sacrament, how many are slighting the whole!
1. Some do live in this sin of omission out of an atheistical and
profane principle, having no sense of duty or conscience of religion at
all: the table of the Lord is contemptible to them. Thus many hundreds and thousands of adult persons never did once taste of these gospel-dainties. Jesus Christ saith, " Take, eat: this is my body;" " Drink
ye all of this cup of blessing ;" but they flatly refuse their Redeemer's
command. Alas, poor souls! will ye never have any need of him?
Can you satisfy the justice of an offended God by your own imperfect
righteousness ? With what face can you crave atonement by that
blood which you have despised ? How can you be ever cleansed by that
blood which you have refused to drink ? Bethink yourselves. The blood
you contemn is nobler than any that runs in your veins : it is the blood
of the Son of God, to whom the stoutest of you must flee, first or hut:
and if yon now turn the deaf ear to his gracious calls, how justly may he
refuse your cries in the day of your misery! " Be wise, therefore ; and
kiss the Son, lest he be angry, and ye perish in the way." (Psalm ii.
10, 12.)
2. Others neglect this ordinance out of a supine negligence, neither
knowing their duty, nor caring for any of these things. (Acts xviii. 17.)
One would wonder how stupidly men do hear their duty pressed upon
them in this particular, [as if ] not at all concerned. They hold their
estates and credits by another tenure. Lands and houses pass not by
the covenant of grace, nor are sealed with the seals thereof. They
imagine that to prepare for and partake hereof will somewhat die-ease
them, and oblige them to the difficult and dreaded work of self-examination and godly sorrow; and so they sleep quietly in this notorious disobedience. Hunger will haste to meat, guilt to pardon, pain to ease
sorrow to comfort: but where there is no sense of the former, there
is no haste to the latter!0 that such would read and consider that
fearful sentence in a like case: " The man that is clean, and is not in
a journey, and forbeareth to keep the passover, even the same soul shall
be cut off from among his people: because he brought not the offering
of the Lord in his appointed .season, that man shall bear his sin." (Num.
ix. 13.) And never imagine that grace or comfort will be found in
Christ without the use of his own ordinances, or the end attained with
out the means.
3. Others do frequently deprive themselves of the Lord's supper for
the take of tome sin or other, (if the truth were known,) which they are
hath to leave.Thus stomachs that are clogged with noisome humours,
* CAMOEN'B Elizabeth," p. 6ft.

502

SERMON XXIII.

THE RIGHT OF EVERY BELIEVER

quite take away the appetite. If anger, malice, envy, unruly passions,
if sensual delights, be cherished within, or be not heartily hated and
mortified, there will be no room for the blood or grace of Jesus Christ.
But, sirs, do you mean to live, and consequently die, in these sine?
What then will become of you ? If you do desire to leave and conquer
them, why do you avoid the means? Will any of these sins excuse
your present omissions ? Not at all: one sin can never excuse another.
What child or servant will be excused from coming to meat when you
call them, by saying, their hands are unclean, and they have no mind
to wash them? Do you conceit that there is more real sweetness in
your sins than in Christ ? in the filth and dregs of the world, than in
the Maker and Glory of the world ? " Taste and see how good the Lord
is," (Psalm xxxiv. 8,) and let " the love of Christ constrain " you to your
undoubted duty. (2 Cor. v. 14.)
4, Others again do deprive themselves of the Lord's supper out of a
superstitious fear of approaching to it; the rather, because the scripture
saith, that the unworthy receiver becomes " guilty of the body and blood
of the Lord," and withal "eateth and drinketh his own damnation.'*
(1 Cor. ad. 27, 29.) Now a religious fear there ought to be, which should
not only oblige a man to prepare himself for this ordinance, but for every
qther. If it were a well-governed conscience that ruled them, it would
make them as careful of praying and hearing, as of communicating; and
it is most certain, that whoso cannot rightly partake, can neither rightly
pray nor hear. And the danger of miscarriage is much the same in the
one as in the other: for, to have the word become a savour of death,
and a man's prayers to become sin, differs nothing in effect from being
guilty of Christ's death, or of eating " judgment," (which that word,
xf i/tat, doth properly import,) that is, deserving God's anger, and the
effects of it to $ man's self.
A grievous sin, this unworthy receiving, no doubt; but not unpardonable, nor such as should discourage the weakest child of God from
sincere endeavours, and then a cheerful communicating. For this sacra
ment was never intended to seal our perfection, but to help our imperfection, If a wife were lovingly invited to feast with her husband, or a
child by a father, would it not lay an imputation of an unsufferable
severity in the husband or father, or else of secret guilt, ignorance, or
want qf Ipve in the wife or child, to refuse to come, lest they should not
be duly qualified? Even so in this case: Oar blessed Redeemer most
lovingly calls us to bis supper: what other construction can be made of
our refusal,tbut that either he is rigorous, or we faulty? In this case
we cannot do better than like wise Abigail, when David sent to take her
to him to wife: " She arose, and bowed herself on her face to the earth,
and said, Behold, let thy handmaid be a servant to wash the feet of the
servants of my lord." (I Sam. xxv. 41.) Here is a due sense of her
own unwortbiness. But in the next verse, 42, she '* hasted, and arose,
and went after his messengers, and became his wife." Keep^up a due
sense of your own unwortbiness ; but let not that hinder you from going
when he calleth you. If you perish, yet perish in a way of duty. How
many do we meet with on their death-beds grievously troubled in conscience for their neglect herein! If you are unfit for the Lord's supper,

TO THE BLESSED CUP IK THE LORD'S SUPPER.

503

you are unfit to die; and how dare you live in a condition altogether
unfit to die? 0 remember that stinging scripture: "If a man keep
the -whole law, and yet offend in one point, he is guilty of all."
(James ii. 10.)
USE iv. Lastly. Let us till take care to improve this legacy, the
blessed cup of Christ's blood, that this point lie not, like grounds long in
suit, barren and unprofitable.While there is such stickling for the sign,
let us strive after the thing signified. Shall we contend so earnestly for
this jewel, and then not wear it ? Shall we venture so hardly for this
water of Bethlehem, and then pour it out when we have done ? O, no.
Let us squeeze all possible virtue out of this sacred cup; let us go up by
the stream to the spring; having opened the shell, let us feed upon the
kernel: let us remember Christ's bitter death and passion for us. Is
thy heart impenitent ? Steep it in the blood of this Scape-goat. Is thy
faith weak and fainting ? Here is sense to help thy faith: Apply the
mouth of thy faith to his wounds, and " be not faithless, but believing."
(John zx. 27.) Is thy conscience unquiet? Bring it to be there
sprinkled with the merit of his blood. Are thy sins as many as the
sands ? His blood is as large as the ocean, to overflow them all. When
this blessed cup is poured out, let thy eyes pour down a flood of tears
mixed of grief and joy: to see such a person pouring out his life by thy
procurement,this should melt thee with grief: to see the price paid by
that blood for thee, should lift thee up into a trance of joy. When thou
takest that cup of salvation, think, "' What shall I render to the Lord
for this his benefit to me ?' (Psalm cxvi. 12.) ' Who is this that comes
with dyed garments from Bozrah ? how glorious is he in his apparel! *
(Isai. Ixiii. 1.) How bitter was his passion! how Sweet his compassion
to poor sinners! ' Be ye lift up, 0 my everlasting doors, and let the
King of glory come in/" (Psalm xxiv. 7.) Bring him into thy soul,
and there feed upon him by faith, and let his fruit be savoury to thy
taste. (Canticles ii. 3.) Inward communion is the crown of an ordinance;
it is " the cup of the new testament in Christ's blood, which was shed
for you;" (Luke xxii. 20;) receive it with reverence, receive it with
thankfulness, receive it with application: remember his death, remember
his love more than wine. (Canticles i. 2.)
Let us not only defend the truth, but improve it. If we feel no
virtue or comfort in the blood of Christ, we shall be tempted to throw
away the cup as well as others. When we find no marrow in the bone,
we throw it away. He that profits by ordinances will best value them;
he that is refreshed by wine will never cry down the vine : but a formal
partaker will easily be weaned; and when the children do but play with
the drink, the father may justly take away the cup from them.

504

SERMON XXIV.

CHRIST CRUCIFIED,

SERMON XXIV. (XXIII.)


BY THE REV. THOMAS WADSWORTH, A.M.
FBX&OW OF CHRIST COLLEGE, CAMBRIDGE.
IN THB 88 THERE 18 NOT A TRUE AND REAL SACRIFICE OF CHRIST HUtSlUT
FOR THE SIMS OF THB DEAD AND LIVIN.

CHRIST CRUCIFIED, THE ONLY PROPER GOSPEL-SACRIFICE.

But this man, after he had offered one sacrifice for nnsy for ever eat dawn
at the right hand of God.Hebrews x. 12.
THB design of the apostle in this verse, with the verse foregoing, is to
set forth the excellency and perfection of our Saviour's priesthood and
his one sacrifice, above the Levitical priesthood and the plurality of sacrifices by them offered under the law.
This he doth by comparing them together, and by showing wherein
they agree, and wherein they differ, that so be might clearly illustrate the
pre-eminence of the one above the other.
Their agreement consisted,
1. In their office: they were both priests.
2. In the administration of their office: they both did sacrifice.
Their disagreement consisted in these things following:
First. The Levitical priesthood consisted of a plurality of persons^
therefore called "priests," (verse 11,) who, by reason of death, had many
successors. But the evangelical priesthood consisted but of one ingle
person, our Lord Jesus, called in the text, " this man."
Secondly. As the Levitical priesthood consisted of a plurality, so did
their sacrifices; for they were also very many, and therefore called
" sacrifices." (Verse 11.) Now you must understand, the apostle there
speaketh not only of a plurality as to the number of them, but likewise
as to their several kinds; for they offered not only several sorts of
beasts, as bulls, lambs, goats, but of birds also, as turtle-doves and
young pigeons, &c. But the sacrifice which Christ offered was but
one as to the kind, which was that "body" which was "prepared."
(Verse 5.)
Thirdly. The kevitical sacrifices were oftentimes offered; (verse 11;)
but the sacrifice of Christ was but once offered. (Verse 12.)
Fourthly. The Levitical sacrifices could " never take away sin ;" (verse
11;) but Christ by his one sacrifice, once offered, took away sins for ever;
that is, took away sins fully and everlastingly. And herein it is, that the
transcendent glory of the gospel-sacrifice out-shines all the legal sacrifices,
as much as the sun doth aU the stars in their greatest lustre: for all
those sacrifices could never take away sin, which this one hath done
perfectly.
From the words thus opened, I shall gather these four

THE ONLY PROPER GOSPEL-SACRIFICE.

505

PROPOSITIONS.

PROPOSITION i. That Christ crucified it the only Divine and proper


sacrifice of the gospel.
PROP. IT. That the sacrifice of Christ is out of one kind.
PROP. in. That this one sacrifice of Christ was but once offered.
PROP. iv. That this sacrifice of Christ once offercdt was so completely
efficacious^ as that if took away sin fully and for ever.
THE FIRST PROPOSITION OPENED.

That Christ crucified is the only divine and proper sacrifice of the
yospel.
Here I shall explain, First, Why I say it is " divine: " Secondly,
Why " a proper sacrifice:" Thirdly, Why " the only proper sacrifice of
the gospel."
First. I call it " a divine sacrifice," because its institution and appointment are of God. Let the matter of a sacrifice be never so excellent and
precious in the eyes of men, yet except God hath legitimated and ftanctified it by his appointment, it would prove but an abomination in the
eyes of God. As, suppose one should offer up " the fruit of hie body for
the sin of his soul," which is a kind of sacrifice, than the which there is
nothing a man can more highly value, and more hardly part with; which
yet Abraham was ready to have done in his Isaac at God's command,
whereby he did wonderfully signalize his faith, and obtained favour with
God.
But when apostatized Israel essayed to give a like testimony of
honour to a mistaken deity, the Lord by his prophet Jeremiah doth not
only charge them with idolatry, but likewise with the kind of sacrifice
that they offered, which was of their sons and daughters, of which he
saith, "Which I commanded them not, neither came it into my mind,
that they should do this abomination." (Jer. xxxii. 35.) So that every
sacrifice that hath not the stamp of divine authority to legitimate it, is
not to be accounted of as divine, or of any worth or acceptance with
God.
But now I say, that this sacrifice of Christ crucified is of divine
appointment, and so a divine sacrifice: this is clearly asserted by the
apostle : " Therefore, when he coraeth into the world, he saith, Sacrifice
and offering thon wouldest not, but a body hast thou prepared me : in
burnt-offerings and sacrifices for sin thou hast had no pleasure. Then
said I, Lo, I come (in the volume of the book it is written of me) to do
thy will, God." (Heb. x. 57; Psalm xl. 68.) Mark that! Christ
took up a body, in order to be sacrificed, instead of all legal sacrifices,
and this in compliance to the will of God; which he farther explaineth
in verse 10: "By the which will we are sanctified, through the offering
of the body of Jesus Christ once for all." The sum of what the apostle
saith is this,that God would be satisfied with no sacrifice but that of
his Son; and that with this sacrifice he would be pleased, and therein
would accept of all that should believe. The conclusion is this,that
because Christ was crucified at the appointment of God, (as I have
proved,) therefore I call Christ crucified " a divine sacrifice."
Secondly. I say further, that Christ crucified is not only " a divine"
but likewise "a proper sacrifice;" and that for this reason,because the

506

JSERMON XXIV.

CHRIST CRUCIFIED,

most essential properties of the most perfect sacrifices under the law,
which were those that were expiatory; I say, the properties of such kind
of sacrifices agree to this of Christ crucified.
There are four properties of an expiatory sacrifice, all of which, I shall
show you, do agree with this of our Christ crucified.
1. The first property of such a sacrifice is, that it be of some living
creature slain, and its blood shed, and offered up unto God.This is so
evident to any that hath but any knowledge in the laws of God concerning the nature of his sacrifices, that it will seem a needless matter to add
any thing for the illustration or proof thereof. Certain it is, that the
holy scriptures, both in the Hebrew and in the Greek, use such words
for " a sacrifice " as do include " a slaughter" in them; the one being
nnj, the other and the apostle throughout this epistle speaking
of sacrifices, whether they were of bulls, goats, or lambs,he all along
maketb mention of their blood shed, which cannot be but with their
slaughter. So that there is nothing more evident, than that slaying and
shedding of blood is the property of an expiatory sacrifice. Now it is
as clear that our Christ crucified had this property; for he was nailed
hands and feet to the cross, and through those wounds bled to death :
besides, when dead, the. remainder of his blood issued from his side,
pierced with a soldier's spear. This blood, thus shed, the apostle Peter
calk " precious blood," and withal calls it " the blood of a lamb without
.blemish;" (1 Peter i. 19;) therein alluding to the sacrificed lamb under
the law, of which shadow Christ, the Lamb of God, sacrificed under the
gospel, is the substance. From what hath been said, it is evident that
this first property of an expiatory sacrifice doth fully comport with the
death of Christ.
2. The second property of a sacrifice is, that it woe offered to God
for the expiation of tin.This was the end of the Levitical expiatory
sacrifices, as the apostle tells us, when he saith, " Into the second tabernacle went the high priest alone once a year, not without blood, which
he offered for himself, and for the errors of the people :" (Heb. ix. 7 :)
which is as much as if he had said, that the blood of those beasts he had
sacrificed he took with him into the tabernacle, and there offered it to
God for his own and the people's sins. Now though he tells us, that
" it is not possible for the blood of bulls and goats to take away sin :"
(Heb. x. 4 :) which seems at first sight very harsh,that those sacrifices
were appointed to be offered for sin, and yet that they could not, when
offered, possibly take sin away. But let the apostle answer for himself,
as he is best able ; which he doth in Heb. ix. 9, compared with verse 13.
In the ninth, verse, he tells you in what sense they could not take away
sin; " There were offered," saith he, " gifts and sacrifices, that could
not make him that did the service perfect, as pertaining to the conscience." The meaning of which words I shall rather give you in the
paraphrase of learned Dr. Hammond, than in my own; which is brief,
full, and plain. " Thereby," saith he, " is meant, that all these legal
performances will not be able to give any man confidence to pray unto
God to bring him to heaven, or to obtain for him the pardon of any
wilful or presumptuous sin in the sight of God, or free him from any sin
that hath wasted his conscience, or give him grace to purge himself from

THE ONLY PROPKR GOSPKL-SACRIFICR,

507

each sin." In all these respects those legal sacrifices could not possibly
take away in. But you wijl say, In what sense did they take away sin ? "
The apostle will tell you: " If the blood of bulls and goats sanctifieth to
the purifying of the flesh." (Verse 13.) He had told you before, that
they could not make perfect " as pertaining to the conscience; " but now
he saith, as to " the flesh," those sacrifices did purify, and so, in a sort,
did take away sin. By "flesh" is here meant, the outward man, considered in his external privileges, as to bis Judaical church-state, of which
privileges this is the sum; namely, communion with that church in
external ordinances of worship, from which upon every ceremonial
uncleanness the Jew was excluded; but upon offering up of a sacrifice
for his cleansing, his fault was passed by, and he was re-admitted to his
former communion. And these were the errors of the priests and the
people, from which upon their offering of sacrifices they were cleared.
And now you see the objection removed, and yet the property of an
expiatory sacrifice cleared; and that is, that it was offered for the taking
away of sin. And now let us apply this property of a sacrifice to Christ
crucified, and see whether it doth not thereto agree.
I say therefore, that answerably Christ was as a sacrifice crucified, and
therein offered up to God for the expiation of sin. This is fully asserted
by the apostle: " How much more shall the blood of Christ, who through
the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God ? " (Heb. ix. 14.) That
is, If the sacrifices of the law so far availed as to the purifying of the
flesh, the sacrifice of Christ shall much more avail to purify the conscience ; that is, so perfectly to settle and quiet the conscience from the
fears of the wrath of God for sins committed, (which are the " dead
works " the apostle speaketh of,) to this end, among the rest,that the
sinner, thus quieted, might "serve the living God," not slavishly, for
fear of wrath, but from love, as becometh a gracious child, whom his
merciful Father hath so freely pardoned through the sacrifice of his own
Son. The consideration of this verse, with that of the text I am speaking
from, is abundantly sufficient to clear up the second property of an
expiatory sacrifice to belong to Christ crucified, which is this,that
every such sacrifice was offered for the taking away of sin.
3. A third property of an expiatory sacrifice is, that it wtu to be
offered up by a priest ordained of God to that end.To this very end,
eaith the apostle, was the high priest, under the law, ordained, " to offer
gifts and sacrifices." (Heb. viii. 3.) So that hence it is evident, that no
sacrifice was to be offered but by a priest thus ordained: and was it not
Saul's presumption in this kind that lost him his kingdom? (1 Sam.
xui. 19, 13, 14.)
Well, then, if every expiatory sacrifice must have a priest to offer it, sq
had our Christ crucified; for it was a sacrifice offered up to God by himself, our only High Priest, being appointed to that office by God. Ttyat
Christ was appointed by God to this office, is manifest from Psalm ex. 4 :
" The Lord hath sworn, and will not repent, Thou art a priest for ever
after the order of Melchizedek." That this is'meant of Christ's being by
God designed to this office, is clear from Heb. vii. 17, where the apostle
applies this prophecy to Jesus Christ. But, farther : as frotn what hath

508

SKRHON XX1Y,

CHRIST CRUCIFIED,

been said, it doth appear, that Christ is a Priest ordained of God, so


likewise it doth further appear, that this our High Priest was he that did
offer up himself as a sacrifice to God, if you consider John vi. 51: " The
bread,** saith Christ, " that I will give is my flesh, which I will give for
the life of the world." Now this flesh was given in his death, which
was given by himself when he voluntarily offered it up unto God a most
holy sacrifice. So, in Heb. vii, 27, it is said, Christ " offered up himself :**
Christ was not only the sacrifice, but the sacrificer. So, Heb. k. 26
" Now once in the end of the world hath he appeared to put away sin by
tBe sacrifice of himself." Nothing more plain, than that Christ in these
places is to be understood both as Priest and Sacrifice.
But it may be objected, " How can Christ be said to sacrifice himself,
whenas he did not kill himself, or shed his own blood; for he was
apprehended by order from the high priest, led away as a prisoner,
arraigned and condemned unjustly, and' in a violent, cruel manner crucified by hie malicious enemies: he did not slay himself, but was slain by
the Jews."
I answer: Though he did not slay himself, (for that had been selfmurder, which had been a sin that had not become this spotless Lamb;
but) yet this is evident, that he did offer up himself to be slain by them,
in compliance with the counsel of his Father, and in compliance with all
the prophecies of the Old Testament, that foretold, he must be cut off
for the people. ' 0 fools," saith Christ to his doubting disciples, " and
slow of heart to believe all that the prophets have spoken: ought not
Christ to have suffered these things ? " (Luke xxiv. 25, 26.) Ought he
notThat is, Was it not his duty, in compliance with his Father's will,
who had designed him thereto, and foretold this his designation by his
prophets ? But, from the history of the manner of his death, it is very
clear, that Christ did very readily offer up himself as a victim to be slain
for the sins of his people. For, first, he knew, when he went his last
journey to Jerusalem, that bis hour was come, and yet he went up.
(John xii. 23.) Then he knew also, that Judas at that time designed to
betray him; but he was so far from seeking to prevent it,'that he rather
seems to hasten it, when he says to Judas, "What thou doest, do
quickly." (John xiii. 27.) Then again, when his enemies came to
apprehend him, he sought not to escape them, but, going forth, saith,
" If ye seek Jesus of Nazareth, I am he." (John xviii. 4,5.) And when
he was in their hands, he could, as he tells them, but pray to his Father,
and of him obtain an army of angels to his rescue, but would not; for
having received a body for to sacrifice, and the hour of offering it up
being come, he most willingly surrendered himself to bis enemies for the
slaughter and this is agreeable to what he says in John . 5,18: "I lay
down my life for the sheep. No man taketh it from me;" that is, " not
against my will;" " but I lay it down of myself." And thus it became
our High Priest to do, who. had the sacrifice of himself to offer by
himself.
And thus I have shown how the third property of an expiatory sacrifice belongs to Christ crucified: it was to be offered by a priest ordained
by God; and such an ordained Priest was Christ, who at God's appointment offered up himself.

THB ONLY PROPER GOSPEL-SACRIFICE.

509

4. The fourth property of an expiatory sacrifice, regularly offered, is,


that it too of a tweet savour unto God; that ie, it was highly pleasing,
and graciously accepted of by him. This is evident from what God himself hath said concerning such sacrifices : " The priest shall burn all on
the altar, to he a burnt sacrifice, an offering made by fire, of a sweet
savour unto the Lord." (Lev. i. 9.) This is repeated again and again.
(Verses 13, 17.) Now, that this sacrifice of Christ crucified might in no
case fall short of those legal sacrifices, the apostle doth apply the very
same property to this sacrifice of Christ, in these words: " Walk in love,
as Christ also hath loved us, and hath given himself for us an offering
and a sacrifice to God for a sweet-smelling savour." (Eph. v. 2.) And,
certainly, there was never any thing in this world acted to a greater
satisfaction to the most high God, than this of Christ's dying for sinners,
of which God hath given this testimony, that he hath so highly exalted
him, as a reward of these his sufferings; according to the apostle:
" Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath
highly exalted him, and given him a name which is above every name:
that at the name of Jesus every knee should bow," &c. (Phil. ii. 8, 9.)
And what signifies this honour God hath heaped on him for his sufferings, but that this his suffering death was highly pleasing and of a sweet
savour to him ? Thus have I in four things shown you how evident it
is, that Christ crucified is a proper expiatory sacrifice, as having all the
essentially necessary properties of such a sacrifice; which was the second
point in the first proposition to be cleared.
Thirdly. There is one thing more in the first proposition to be cleared
up and proved, which is, that "Christ crucified is the only proper
gospel-sacrifice."
I say, " He is the only proper sacrifice of the gospel:"
First. That I might exclude all Judaical sacrifices, which till Christ
were, of God, both commanded and accepted; but since his coming, and
since he hath offered up himself, all those sacrifices are now abolished,
God taking no longer any pleasure therein: " In burnt-offerings and
sacrifices for sin thou hadst no pleasure. Then said I," (that is, Christ,)
" Lo, I come to do thy will, 0 God;" (Heb. x. 6, 7 ;) that is, to sacrifice myself. In this latter he hath pleasure; but not in the former,
which are therefore taken away.
Secondly. I call Christ crucified "the only proper sacrifice," to
exclude the Romish Mass, which those pretended Catholics would fain
have us believe to be a proper sacrifice, and the very same with that of
Christ crucified; but how groundlessly, I shall show afterward.
Thirdly. I call it " the only proper sacrifice," to distinguish it from
several other improper sacrifices under the gospel; as that of doing good
and communicating, of which the apostle saith, " With such sacrifices
God is well-pleased;" (Heb. xiii. 16;) such is that of devoting one's
body to the service of God, called, " a living sacrifice;" (Bom. xii. 1;)
so is that of offering praise. (Heb. xiii. 15.) These I acknowledge have
the name of " sacrifices" under the gospel; but there is no man
doubteth, that they are improperly, and only by way of allusion, so
called. For as a sacrifice is a holy thing offered up to the Lord, so are

510

SERMON XXIV.

CHRIST CRUCIFIED,

doing good, devoting one's self to God's service, and offering praise to
God, holy things also, and so metaphorically called " sacrifices;" but in
these performances, there is no slaying, or shedding of blood, or making
atonement for sin, which were necessary to speak them proper sacrifices.
Thus much shall suffice for the clearing-up of the third and last part of
the first proposition, which now I conceive I have sufficiently proved,
" That Christ crucified is the only divine and proper sacrifice of the
gospel."
THE SECOND PROPOSITION.

That this sacrifice is fat of one kmd.


Such is part of the meaning of the apostle in the text, when he saith,
" But this man, after he had offered one sacrifice;" he means not one
only in number, but as to the kind: of this latter I shall now speak.
It is well known that the sacrifices of the law were of divers kinds of
beasts, as bulk, goats, lambs; and of birds, as turtle-doves and young
pigeons. But the sacrifice of the gospel is but of one kind, which js the
blood of Jesus, which through the Eternal Spirit was offered up to God.
But it may be asked, why the sacrifices of the law were of divers sorts,
since they were to shadow forth the gospel-sacrifice, which was to be but
of one sort or kind ?
I answer: It might be for this reason,because that the gospelsacrifice was to be of that absolute perfection, both as to its matter as
well as ends, that no one kind of legal sacrifice could fully represent;
and therefore it was, that several sorts of creatures that had very different
qualities were elected and appointed by God, to typify out by parts what
was summarily comprehended in that one sacrifice of Christ. As when
God appointed the bull for the sacrifice, since that creature hath an
excellency of strength superior to any other beast of the field, it might
be to shadow forth the very great ability of our Lord Jesus for this
Undertaking. Then again, there was choice made of another sort of
creature, which had not that eminency of strength as the bull, but was
superior in meekness and innocency; such was the lamb, to set forth
that remarkable meekness and innocency of our Saviour in the sacrificing
of himself, of whom the prophet saith, " He is brought as a lamb to the
slaughter, and as a sheep before her shearers is dumb, so he openeth not
his mouth." (Isai. liii. 7.) So also was the goat called out for a sacrifice, not so much to signify any quality of Christ's own person, but
rather the nature and qualities of those persons in whose stead he died,
which were sinners; for as the goat is noted to be a beast of a very
lustful nature, and of as ill a savour, such also are sinners, full of strong
and loathsome lusts, of a very ill savour in the nostrils of the holy God.
Now Christ, being to represent the persons of such in whose stead he
died, was therefore typified forth by this sacrifice of a goat. To add to
these, there were also sacrificed turtle-doves and young pigeons; now
this is observable of this sort of birds, that there are no birds superior to
them in love and faithfulness to their mates; by which might be shadowed forth the incomparable love and faithfulness of Jesus Christ to his
church, whom he loved, and bought with his own blood: never was
turtle-dove so tender of and faithful to his mate, as Christ hath been and
is to hie church. So that all the qualities of those several sorts of legal

THE ONLY PROPER GOSPEL-SACRIFICE.

511

sacrifices meeting in our one sacrifice of Christ, they were fit in conjunction to be his type, and did more completely display the nature of his
sacrifice, than if but any one of them had been appointed for that use.
And this I conceive is the reason why the sacrifices of the law were of
divers sorts, and yet they were all but the type of one single sacrifice of
the gospel.
Thus have I briefly illustrated the second proposition.
THE THIRD PROPOSITION.

That this one sacrifice of Christ was but once offered.


This is clear to them that consult these following scriptures: " He
died unto sin once." (Bom. vi. 10.) " He needeth not to offer up sacrifices, first for his own sins, and then for the people's: for this he did
once, when he offered up himself." (Heb. vii. 27.) " But now once in
the end of the world hath he appeared to put away sin by the sacrifice of
himself." (Heb. ix. 26.) " So Christ was once offered to bear the sins
of many." (Verse 28.) " By the which will we are sanctified through
the offering of the body of Jesus Christ once for all." (Heb. x. 10.)
'For Christ hath once suffered for sins, the just for the unjust."
(1 Peter iii. 18.) Now, certainly, the Holy Ghost would never have laid
such an emphasis upon the singularity or oneness of Christ's sacrifice, as
apparently he doth in those scriptures now named, were it not for very
good and very great reason; and what is that but to signify, that this
one sacrifice, once offered, was every way complete, and sufficient for the
full obtaining of all the ends of a sacrifice?
That this sacrifice once offered was sufficient, I prove these three
ways:
First. Because it was as often as God required."This commandment," saith our Lord, " have I received of my Father, that I should lay
down my life for my sheep, and take it again." (John x. 15, 18.)
Hence it is certain, that his Father would have him lay it down once, and
then to take it again. But was it his intent [that] he should take it
again to lay it down again ? Not so; for then, since he hath not yet
come to die again, it would be our duty to expect him a second time to
die for us; but this we expect not. Indeed, he will come a " second
time," but, as the apostle saith, " without sin;" that is, not to bear
again the punishment of sin, as he did in his once dying: but then he
will come " to salvation ;" that is, to perfect that salvation to Ms saints
for whom he purchased it by his once dying. (Heb. ix. 28.) But our
Saviour puts us out of doubt in this particular, inasmuch as he hath told
us, he will die no more: " I am he that liveth, and 'was dead; and,
behold, I am alive for evermore;" (Eev. i. 18;) which he could not
have said, but that he knows that his Father requires no more deaths at
his hand than what he hath already paid.
Secondly. This once was sufficient, because it was as much as the law
required.The law [which] was to Adam,that "if thou eatest of the
forbidden tree, thou shalt die the death threatened,"was but once to
be executed; and therefore Christ, being the sinner's Surety, could not
be bound to pay more than the sinner's debt. This is clearly and fully
asserted by the apostle: "As it is appointed" (that is, by the law)

512

SERMON XXIV.

CHRIST CRUCIFIED,

" unto men once to die, but after this the judgment; so Christ "was once
offered to bear the sins of many;" (Heb. ix. 27, 28 ;) that is, Christ was
once sacrificed to take off that curse of once dying that by the law was
threatened to the sinner. The law being thus completely satisfied by
Christ's thus once dying, it was a very needless matter upon this account
for Christ to die a second time.
Thirdly. Christ's dying once was sufficient, because it woe as much as
the sinner needed.
This will be best understood, if we take an account of the sinner's
wants.
1. It is evident that by sin the holy God was provoked to anger; and
therefore the sinner wanted a reconciliation, which this one sacrifice
once offered hath procured: Christ hath " reconciled both" (that is,
Jew and Gentile) ' unto God in one body by the cross; " (Bph. ii. 16;)
that is, he, by his once offering up himself in sacrifice to God, hath
made the believing sinner's peace with God, whether he be Jew or
Gentile.
2. Again: the sinner hath forfeited his life to the justice of God by
sin ; answerably, Christ by his once dying hath discharged the law of
death, and procured for the believer a glorious resurrection to an eternal
life.
3. Again: sin had blinded and hardened the sinner's mind and conscience as to the things of God, so that he became so utterly unable to
help himself, that he neither knew the law of God, or if he had known
it, he was not able to submit himself to that law, being at enmity thereto.
But Christ, by bis one sacrifice once offered, procured a new, gracious,
and everlasting covenant; one of the principal promises whereof is, that
God will put his laws " in their minds, and write them in their hearts ;"
(Heb. viii. 10;) that is, he will so enlighten their minds and sanctify
their hearts, as that they shall not only know but readily obey him in
whatever he commandeth. Now this covenant and this promise, is the
purchase of this one sacrifice once offered.
4. Lastly: sin had got into the sinner's conscience, and so fired it
with the flashes of guilt, and alarmed it with the threatenings of the law,
and so affrighted it with the wrath of God, that the poor sinner could
find no ease or quiet. But this once-offered sacrifice hath so " purged
the conscience from dead works," (Heb. ix. 14,) that the soul finds
itself at ease, that it can serve the Lord without distraction. For being
fully persuaded (sin being pardoned, and God at peace, through his
blood) that it shall never fall under condemnation, it hears no more of
the boisterous storms of the law and conscience, but enjoys a great calm
all its days.
Now if Christ's once-offered sacrifice, hath both satisfied God, answered
the law, and every way supplied the sinner's lacks, it cannot be imagined
what room should be left for a repetition of the same sacrifice. And
therefore, being [seeing] we are assured that Christ was to do nothing
impertinent and in vain, we are, upon the same ground, assured, " That
he was to be sacrificed but once; " which is the third proposition.

THE ONLY PROPER GOSPEL-SACRIFICE.

513

THE FOURTH PROPOSITION.

That this sacrifice of Christ once offered woe so perfectly efficacious, as


to take away sins folly and for ever.
This proposition is clearly contained in the text. For when it is said,
" This man, after he had offered one sacrifice for sins for ever," the -words
" for ever " are certainly to be referred to the efficacy of this one sacrifice once offered; for it there stands opposed to the inefficacy of the
legal sacrifices, of which he had said, " They can never take away sin."
(Verse 11.) The meaning is, that what all the sorts of sacrifices often
offered under the law could never do, that this one sacrifice of Christ
once offered under the gospel hath done perfectly to the believer; that
is, hath not left one sin unpardoned, but hath taken away every sin
everlastingly.
1. I say, first, it was so efficacious as to take away all. sins to the true
believer, fully and completely ; nor can the apostle mean any thing less,
when he saith, " Who shall lay any thing to the charge of God's elect ?
It is God that justified!. Who is he that condemneth? It is Christ
that died." (Bom. viii. 33, 34.) Certainly, if there is no judge to be
found in heaven or earth that can justly condemn the believer, then there
is no sin that the believer stands guilty of, but all must be pardoned.
For was there but one sin unpardoned, there would be found judges
enow to condemn him. But whence is it that the believer becomes so
secure? The apostle tells you the reason, and that is, "Christ hath
died." Again : this may farther be confirmed from Acts xiii. 38, 39 :
" Be it known unto you therefore, men and brethren, that through this
man is preached unto you the forgiveness of sins: and by him all that
believe are justified from all things," (that is, all sins,) " from which ye
could not be justified by the law of Moses." The meaning is, that
through the death of Christ is preached the remission of all sins, from
which ye could not be freed by all the sacrifices of the law of Moses;
what those sacrifices could not do, that the one sacrifice of Christ once
offered hath done fully.
2. And not only so ; for as his one sacrifice once offered took away or
procured the pardon of all sins to the believer, so it took them away for
ever. This it hath done by procuring the second covenant, which hath
this promise: " I will be merciful to their unrighteousness, and their
sins and their iniquities will I remember no more." (Heb. viii. 12.) To
remember them no more, is as much as if it had been said, " They shall
be everlastingly forgiven, so that not one of them shall ever rise up to
the condemnation of the believer." The conclusion is this, that if all
sins are eternally pardoned to the believer upon the merit of this one
sacrifice once offered, then is this sacrifice a most complete and efficacious sacrifice; nor doth the believer stand in need of any other sacrifice,
no, nor of the repetition of this very same sacrifice ; which is the fourth
proposition, and is now, I conceive, fully proved.
Having thus clearly and briefly confirmed the Protestant doctrine concerning that great article of the proper gospel expiatory sacrifice, which
doth highly concern every sinner to understand, without which it is
impossible for him to know how or which way he may attain to the

514

SERMON XXIV.

THE POPISH MASS

remission of hie sins, and the salvation of his soul, I come now at length
to take a view of the Romish doctrine, concerning their vain, impertinent, blasphemous, and idolatrous sacrifice of the Mass. I call it " vain
and impertinent," because by the one sacrifice of Christ once offered on
the cross, God is sufficiently satisfied, and the sinner sufficiently secured :
to what end then serves their pretended sacrifice of the Mass ? I call it
" blasphemous," because so derogatory to the sacrifice of Christ, as if
Christ's death on the cross was not sufficient without the auxiliary of the
Mass to make an atonement for sin, and save the sinner. I call it
" idolatrous," because they have made it a mere idol, not only worshipping
and adoring sacramental bread and wine as their true Saviour, but in
trusting therein for salvation as in Christ himself; than the which
there was never any thing invented by the devil himself that was more
idolatrous.
But before I shall give you my arguments against this Popish doctrine
of the Mass's being a proper sacrifice, since I write principally for the
information and establishment of our weaker brethren, I shall first tell
you what is meant by " the Mass/' the doctrine whereof those cruel,
bloody Papists have formerly endeavoured to impose on the faith of your
forefathers, with racks, prisons, iron fetters, cruel Blockings, fagots, and
fire ; and which assuredly they would, by the same methods of savageness, instead of arguments, endeavour to impose on you, if ever the
Lord should be pleased to give you up into their hands for trial;
which the good Lord in mercy prevent!
Enow, then, that what we Protestants call, according to scripture,
" the Lord's supper," that the Papists, according to the tradition of
men, call " the Mass."
Put this is not all; for we differ from them not only in the name, but
in the explication of the nature of the thing itself; as thus :
We Protestants hold, that in the Lord's supper after consecration,
there remains real bread and real wine. But the Papists believe, that after
the consecration, or after the priest hath pronounced these words,
*' This is my body," and, '* This is the new testament in my blood,"
&c., the bread and wine are by a certain miracle transubstantiated into
the very same flesh and blood wherein Christ suffered on the cross.
Again: we Protestants believe, that this sacramental supper of bread
and wine is a figure of the real sacrifice of Christ crucified, appointed by
Christ for the remembrance thereof; and so we doubt not to call it " a
figurative, metaphorical sacrifice." But this will not satisfy the Papists;
for they believe that this bread and wine is so changed into the very
same body of Christ which was nailed to the cross, and into that very
blood that he there shed, and that consequently it is a real, proper, and
true expiatory sacrifice for our sins, as that of Christ crucified on the
cross; which is certainly the meaning of the council of Trent, in those
words of the decree concerning this point. Speaking of the Mass, say
they, Cuj>is oblatione Devon esse placatum, et pcenitentue donum concedere,
et peccata omnia dimittere , that is, " That upon the offering of the Mass
God is pacified, and repentance and remission of sins given." And what
can be said more of the virtue and efficacy of Christ himself crucified ?
In the next place: we Protestants believe, that in the receiving [of]

NO PROMSR GOSPEL-SACRIFICE.

515

this tipper, aft with OUT bodies we eat real bread and drink Teal wine, go
our soak by faith do feed upon the real body and blood of Christ, that
was once offered in sacrifice for the reconciling [of] us to God, for the remission of cons, and the salvation of our souls; which benefits we by faith
apply to ourselves, for which we bless and praise God, who hath graciously bestowed them ob tts, for the merits' sake of that One sacrifice
of Christ once offered. But the Papists believe, that not only their souls
by faith, but likewise the mouths of their bodies, do eat and drink, in the
Mass, the very body and blood of Christ, as really as if they had eaten
him on the cross, or drunk his blood as it issued out of his pierced
hands, feet, and side. In a word i the Papists have turned the Lord's
supper into an abominable idol, and take the bread and wine to be the
true and real Redeemer of the world, and do as devoutly worship and
adore it as we do the God-man Jesus now at the right hand of the
Majesty on high: which is idolatry with a witness.
Having now showed you what the Romish Mass is, I now come to lay
down those arguments which I shall draw from the precedent discourse;
by which I will prove, that this Mass is no proper gospel expiatory
sacrifice, which the Romish church believes it to be.
The general argument is this:
If the one sacrifice of Christ crucified, once offered on the crow, is the
only divine and proper sacrifice of the gospel, as I have proved, then the
Mass is no divine, proper gospel-sacrifice.
The reason of the consequence is this, because the Mass is another
thing, of a very different nature from that of Christ crucified ; and therefore, being not the very same thing it cannot be the very same sacrifice ;
and if it be not the very same, it cannot be a proper gospel-sacrifice,
because that only, as I have proved, is the only proper gospel-sacrifice.
This is so evident, that I see no possibility of evading the force of its
reason.
That, then, which remains to be proved is this,that the Mass is not
the very same thing and of the same nature with that of Christ crucified ; and therefore cannot be the same sacrifice.
In this very point lies the very heart and life of the controversy
betwixt us and them, as is evident from the words of the decree of the
Trent-council, which are these: Idem itte Christus in hoc Misste sacrificio incruente immolatur, qui in ard cruets entente sese obtulit; und
eddemque existente hostid, eo qui nunc sacerdotum ministerio offert, et qui
seipsum tune in cruce obtuUt: [ratione] sold offerendi dwersd.* The
meaning whereof in short is this,that there is no real difference betwixt
the sacrifice of Christ on the cross, and Christ in the Mass; it is the very
same in both, only differing in the reason of offering: for in the cross he
offered himself immediately; in the Mass he offers himself by the
ministry of his under-priests.
So then, since the whole controversy lies on this one point, all my
arguments shall be levelled against this their strong-hold.
This, then, I shall prove,that the mass is not properly the very selfsame sacrifice with that of Christ crucified on the cross.
ARGUMENT i. The Mass cannot be the same sacrifice with that of
Hutaria Condi. Trident, lib. vl. p. 466.

16

SERMON XXIV.

THE POPISH MASS

Christ on the crow, because Christ, crucified was a sacrifice of God's


appointment, and so divine, which I proved in the first proposition: But
so is not the Mass / for God never appointed it for a sacrifice : Therefore
it cannot be the very same.For were it the very same sacrifice, and yet
never appointed of God to be a sacrifice, as Christ crucified was, then one
and the same sacrifice might be appointed of God, and yet not appointed
of God, which is a contradiction. That the Mass, which we call " the
Lord's supper," was appointed by the Lord Jesus for the remembrance of
that one sacrifice once offered on the cross, I deny not. Nor do I deny,
that the Mass is a proper sacrifice by the authority of human tradition ;
a like authority to that of the Pharisees, by which they would not eat
except they washed, or by which they thought it lawful to be cruel to
their parents, in not relieving their wants, under pretext of their corban:
but I deny it to be a sacrifice by any authority from God, or his Son
Jesus. This was ingenuously confessed by Ataides Lusitanus, one of the
Trent-council, who yet was stout enough in his belief of its being a
sacrifice by apostolical tradition ; as he says, Pro certo concludendum, doctrinam earn apostolicam esse traditionem: * this I mention to show he
was a Papist. " But," saith he, *' whoever goes about to prove it such
from scripture, doth but as it were go about to build castles in the air."
His words are, Verum autem hoc solidum argumentum debilitari ab his,
a'eria sibi struunt, e sacra scripturd id elicere frustra conantibus quod
nusgitam ibi reperitur, atque adversariis veritatis calumnid violandee ansam
prasbentibus, dum rident eos arena laxd ac instabili eedificare. f So far
he. I know, hereby he disgusted the council; but that is nothing to me:
so long as he speaks words of soberness, I value him not a jot the less,
nor his testimony. But have they any scripture wherein the Mass is
directly called a sacrifice ? " No; they pretend not thereto. But they
say, there are many places of scripture from whence it may be directly
gathered; the examination whereof I shall refer to the conclusion; for it
were too long a business to speak to them all in this place. At present
I conclude, that if they have no ground from scripture to conclude it
a sacrifice, then they have no ground to believe it such by divine
authority: But such ground we have to believe that of Christ crucified
to be a sacrifice: Therefore they are not the very same sacrifice; at least
they have no ground to believe so. But, as I said, for the proof of
its having no divine authority for its being a sacrifice, I refer to the
close.
ARGUMENT n. The Mass cannot be the same sacrifice with that of
Christ crucified at Jerusalem, because Christ there crucified was a proper
sacrifice, as I have proved in the first proposition: Bull the Mass cannot
be a proper sacrifice: Therefore it is not the same, and so no gospelsacrifice.The reason of the consequence is this, that if the Mass is an
improper sacrifice, and Christ crucified a proper sacrifice, and yet the
Mass and Christ crucified were one and the same sacrifice, then the one
" It is to be concluded as certain, that this doctrine is an apostolical tradition."EDIT.
t Hitt. Cone Trid. lib. vi. p. 444. < But it id true that this solid argument is weakened
by those who build themselves aerial castles, vaibly endeavouring to elicit that from holy
scripture which i not to be found in any part of it, and affording an occasion to the odveraries for injuring the truth by calumny, whilst they laugh at them for building on loose and
unstable sand."EDIT.

NO PROPER GOSPEL-SACRIFJCB.

*
j
I
\
!

517

and the same sacrifice of the gospel would be both a proper and an
improper sacrifice, which is a contradiction. That the Mass, if it be a
sacrifice, is not a proper sacrifice, I prove by these four following arguments:
ARGUMENT (i.) A proper expiatory sacrifice hath this property,it
consists of tome living creature slain, and its blood shed and offered up
unto God: But the Mass consists of no living creature slain, and its blood
shed and offered up to God.The former I have proved in the first proposition; the latter I prove from, the Papists' own confession. For they
say not, that Christ is slain, and his blood shed, in the Mass: and therefore, in the fore-quoted article of the council of Trent, they say, that in
the Mass, Christus incruente immolatur, that is, they acknowledge the
Mass is a sacrifice without blood. Which is absurd in the nature of the
thing; for we may as well conceive of a fire without heat, as a sacrifice
without blood; for as heat is of the essence of fire, so is blood of an expiatory sacrifice. Besides, it is flatly contradictory to that saying of the
apostle, applied by him both to the expiatory sacrifices of the law, and
that also of the gospel; of both which he saith, " Without shedding of
blood there is no remission." (Heb. ix. 22.) " Yea," say the Papists,
" but there is," in contradiction to the apostle; " for the Mass is a sacrifice expiatory of sin, and yet therein there is no remission." * This is
the first.
ARG. (n.) The Mass can be no proper expiatory sacrifice, because it
wants the second property of such a sacrifice, which is this, that every
such sacrifice takes away sin; and if it be a proper gospel-sacrifice, it
takes away sin by virtue of its merit: But the Mass is no euch sacrifice
that takes away sin.The former I have proved in the first proposition.
The hitter I thus prove : The Mass is not a gospel-sacrifice expiatory of
sin, because if Christ hath by his one sacrifice once offered taken away
sin fully and everlastingly, as I have proved, then is there no sin remaining for the Mass to expiate. Sin, as to the curse, is the sinner's debt:
Christ hath paid that debt, in his being once offered, to the utmost
farthing; for thereby, as I have proved, God was satisfied, the law discharged, and the sinner perfectly relieved: so then, if there is no sin
left for the Mass to expiate, it is impossible that God, that appoints
nothing in vain, should appoint the Mass as a sacrifice to no purpose.
And therefore I say, it is no proper sacrifice.
ARG. (in.) The Mass can be no proper gospel-sacrifice, because it hath
no priest assigned of God to offer it. The reason of this consequence is,
because, as I have proved in the first proposition, that both the legal and
also the evangelical sacrifice was by God's special appointment to be
offered by a priest and none else: But the Mass hath no divinelyappointed priest to offer it as a sacrifice.Which is thus proved: If the
Mass hath any priest appointed of God to offer it as a proper sacrifice,
this priest must either be the high priest, which is only Jesus Christ, or
some other inferior priests, delegated by Jesus Christ as his substitutes:
But the Lord Jesus doth not offer the Mass in sacrifice here on earth in
his own person; for he is in heaven, and the Mass is offered on earth;
nor indeed do the Papists say so much; for their belief is, that Christ
This seems to be a misprint for shedding of blood, which the argument requires.EDIT,

518

SERMON XXIV.

THE POPISH MASS

offers himself now in the Mara, tacerdotum ministerio, " by the delegation of hie priests " on earth. But this cannot he true, for these
reasons:
First. Because there is not so much as the name of " priest/' throughout the New Testament, given to any such subordinate officer of Christ's
church. We read indeed of apostles, evangelists, pastors, teachers,
elders, presbyters, but not of priests ; and this indeed the Jesuit Lorinus
confesseth in Acts xjv. 22: Ab hoc afotinet Novum Teetamentum, ut
magi proprio antigui legi sacrificii, coneedo: (De Sacerdote:) that is,
" I grant, the New Testament abstains from the word ' priest,1 as more
proper to the ancient sacrifice of the law." Indeed the apostle Peter
calls the body of the church " a holy priesthood, to offer up spiritual
sacrifices," (1 Peter ii. 5,) as prayers and praises and themselves unto
God, which are all improper sacrifices, and so is their priesthood improper
also; but of any proper inferior priest, we read not so much as of the
name, as I said, in the New Testament.
Secondly. Christ hath appointed no such inferior priest to offer him
up as a proper sacrifice in the Mass, because there is no such thing given
in commission by Jesus Christ to any officers on earth, to offer up a
proper sacrifice. Indeed, we read, Christ sent them to teach and baptize,
to feed the flock, and to rule and govern them in the Lord, &c.; but not
a word of offering up any proper sacrifice. Some, indeed, of the Papists
urge, Hoc/ante, " Do this in remembrance of me," for to warrant them
herein; but others of them are ashamed of such an interpretation, as I
shall show afterwards. But if Hoc facite, " Do this," is as much as,
" Sacrifice thi* in remembrance of me," then all to whom Christ said,
" Do this," must be understood to lie under the command of sacrificing
this: and so, instead of making some priests, we should make the whole
church proper priests; for they are all bound to eat and drink the sacramental body and blood of Christ, in remembrance of him: but I know
they are not willing to make their priesthood so common.
But yet again: There can be no inferior proper priests designed by
God to offer up a proper sacrifice under the gospel; for if there be, they
must be either after the order of Levi, or of Melchizedek. Not after the
order of Levi; for that is no evangelical, but the legal, priesthood: nor
after the order of Melchieedek; for that only is appropriate to the
person of our Lord Jesus. (Heb. vii. 3.) And if any inferior churchofficers shall presume to assume to themselves a priesthood after that
order, it is but reasonable, upon demand, that they should show us that
they have the qualifications of that order, which are reckoned there by
the apostle: as he must be such an one who is a king as well as priest;
(verse 1;) then he must be "without father, without mother, without
descent, having neither beginning of days, nor end of life, made like
unto the Son of God, and who abideth a priest continually." (Verse 3.)
Such an one indeed is Jesus Christ; but show us such another on earth*
and we will believe him to be of this order; but until then, we will be
excused from believing any such inferior priests after that order: and if
there be none such, then is there no such proper gospel-priest; and if
there be no such proper gospel-priest, then is there no proper gospelsacrifice for such to offer.

NO PROPER GOSPEL-SACRIFICE.

519

The Papists much deceive themselves, to think that the gospel-ministers


execute this our Melchizedek's priesthood on earth; for as Melchizedek
the type had no successor or delegate to officiate in his room, so neither
hath Christ in this great act of his priesthood, which lies in offering up
of a proper sacrifice. And, indeed, to what purpose should he have any
successor in this act of his office, since his one sacrifice once offered
hath been sufficient to pardon the sins of the whole world, upon their
repentance and faith in him; and since he is now ever living in the Holy
of Holies, as our High Priest, to make intercession through that same
blood for us ?
From what hath been said, it is evident, that tinder the gospeldispensation there is no man or men whatever appointed by Christ as
proper priests; therefore there is no proper sacrifice on earth to be
offered, and consequently the Mass is no such sacrifice. For certainly, if
he had ordained such a sacrifice, he would not have been unmindful of
ordaining a proper priest for its oblation.
ARG. (iv.) The Mass can be no proper sacrifice expiatory of sin,
because it it not of a sweet-smelling savour unto God; which, I have
proved, is a property of every sacrifice rightly offered.
That the Mass is not of a sweet-smelling savour unto God, I
prove,
First. Because it derogates from the all-sufficiency and perfection of
Christ's one sacrifice once offered on the cross; as if that without the
Mass could not expiate sin, and save the believing sinner. Such a derogation as this is blasphemy against the sacrifice of the Son of God,
making it less perfect and efficacious than indeed it is: tfut a blasphemous sacrifice is not of a sweet savour unto God : Therefore the Mass is
no proper sacrifice.
Secondly. The Mass is an idolatrous sacrifice; therefore no proper
sacrifice of God's appointing, as being not of a sweet-smelling savour unto
God. That it is idolatrous, is evident; for what else is making a piece
of'bread and a cup of wine the Redeemer of the world, and relying upon
the oblation thereof unto God, as upon the Redeemer of the world, for
life and salvation ? Such idolatry as this is so far from being of a sweet
savour unto God, that it is, as all other idolatry, an abomination to him.
I know, their reply is, " But if this bread and wine be truly the Son
of God, then is it no idolatry:" which is as good an answer as if the
Heathen, condemned for worshipping a stock or a stone, should reply,
" But if this stock or stone be really and truly God, then are we no idolaters." " But," say the Papists, " their cause and ours are different: for
when they suppose their stock or stone to be truly God, they have no
revelation for what they say ; but when we say, ' This piece of bread is
turned into God-man/ we have a revelation." Well; and what is this
revelation? "Why, this : -Hoc est corpus meum, ' This is my body.'"
But how, if you are mistaken, (as we confidently believe you are,) in
taking a figurative expression for a proper expression? Then you are
idolaters without doubt. .But what a sad condition are these poor men
in, in the mean time, that have nothing to secure them from damnable
idolatry but the interpretation of a very ambiguous text! and I am confident therein, that -they are mistaken.

520

SERMON XXIV.

THE POPISH MASS

Thus I hare finished four arguments to prove the Mass is no proper


gospel-sacrifice.
I return now to such sort of farther arguments, with which I began,
to prove that the Mass is not the same sacrifice with that of Christ cracified, which is the only proper gospel-sacrifice, and that therefore the
Mass is no proper gospel-sacrifice.
ARGUMENT in. The Mass is not a.eacrifice of the same sort or Mnd
with that of Christ crucified, and therefore it cannot be the same sacrifice ;
and if it cannot be the same, it cannot be a proper sacrifice of the gospel;
for the proper gospel-sacrifice is but one, or of one kind, as 1 have proved
in the second proposition.
That the Mass, if it be a sacrifice, as the Papists say it is, is a sacrifice
of a different nature or kind from Christ crucified, I prove thus :
First: Because the sacrifice of Christ on the cross was the sacrifice of
that very body that was born of a virgin, (and not of a piece of bread,)
by the overshadowing of the Holy Ghost: (Luke i. 35 :) But the Mass,
by the Papists' own confession, is the body of Christ made of a piece of
bread, not born of a virgin, by the consecrating words of a priest, and
not by the overshadowing of the Holy Ghost. Now is it possible that
one and the same body can be born of a virgin, and not made of a piece
of bread, and yet be made of a piece of bread, and not born of a virgin;
or that one and the same body can be begotten by the overshadowing of
the Holy Ghost without any consecrating words of a priest, and yet be
produced by the consecrating words of a priest and without that same
overshadowing of the Holy Ghost, by which he first received his body ?
Is it not a contradiction ?
Again: The body of Christ sacrificed on the cross had blood, and
blood which was shed; but the body of Christ in the Mass sheds no
blood, by the Papists' own confession : for they say the Mass is
sacrificium momentum, "an unbloody sacrifice." Now can a bloody
sacrifice and an unbloody sacrifice be the very same, or of the very same
kind?
Once more: The body of Christ sacrificed on the cross, had the shape
and proportion of a man ; it was a body that had head, hands, sides, feet,
at their due distances, as other human bodies have: but in the Mass
there is no such body of Christ, in a like shape and proportion ; for the
Mass is a wafer about the bigness of a shilling, that is not capable of any
such dimensions, shape, or proportion that belong to a human body.
This doth so puzzle them, that it is a wonder to see into what confusions
they run, when they are put upon explaining how the body of Christ,
with his human dimensions and proportions, can be contained in so small
a thing as a wafer. Some say, it is there with distinction of parts as it
hung on the cross. Others think, that is not likely : but they conceive
Christ's body is in the wafer as the soul in the body; that is, tota in
toto, et tota in qudlibet parte ; that is, " the whole body of Christ in the
whole wafer, and the whole body of Christ in every minute part of the
wafer." And what is this but to make Christ's body as a soul, a mere
spirit, or else to make as many bodies of Christ in every wafer as it is
divisible into parts, which will be almost, if not altogether, infinite?
Others, to mend the matter, say, that Christ's body is in the wafer After

JL

NO PROPER GOSPKL-8ACRIHCE.

521

the nature of other bodies; that is, it ie aliquid quantum, bat yet this
quantum is sine modo quantitative ; * which is as absurd as the rest: for
these will have Christ's body there to be some long, broad, deep thing;
but yet that it is long without length, and broad without breadth, and
deep without depth. And if this is not to put on a brasen face, and to
talk nonsense impudently, I know not what is. If any shall consider
these three differences, to mention no more, betwixt Christ's body on the
cross, and Christ's body in the Mass, as the Papists hold it to be, and yet
will believe it is one and the self-same body, and the very self-same sacrifice, without any real difference ; I see not why they may not believe the
veriest impossibilities and grossest figments that the mind of man can
possibly conceive.
But, certainly, those three differences are sufficient to men in their wits
to speak the sacrifice of the Mass, if it be a sacrifice, as they would have
it, to be of a very different kind from that of Christ on the cross, and
consequently to be no true, proper gospel-sacrifice; because, as I have
proved, the true proper gospel-sacrifice is but of one kind. I would clear
up this by a supposition of a like case. Suppose some persons, pretending
to some great and infallible knowledge in the mysteries of nature, should
show us a little, white, round thing like a halfpenny ball, (for I will put
that instead of the little, round Popish wafer,) and should with as great
confidence endeavour to impose upon our understandings, as the Papists
do on our faith, that this little, round, white thing is a man, and that it
hath flesh, blood, and bones, with all the distinct members of a man.
Upon this, we examining the thing, as far as our senses and reason can
judge, we find it looks like a ball; the cover, upon the touch, feels like
leather; the inside seems to our feeling as if it were stuffed with hair or
saw-dust; withal it hath the lightness and every other quality of a ball.
Certainly, if these impostors should be able by their confidence so far to
prevail as to persuade us that it is a man, yet, surely, we should say, " If
it be a man, it is another kind of man than we are." So say I: suppose
we should grant, that the Popish little wafer is the body of Christ, and a
sacrifice; yet certainly it is another kind of body, and a sacrifice, than
that which was offered on the cross. And, as I said, if it be but admitted
to be a body and a sacrifice, but of another kind, it is certain it cannot
be the proper gospel-sacrifice; which I have proved already to be but of
one kind, in the second proposition.
ARGUMENT iv. The Mass cannot be the same proper gospel-sacrifice
with that of Christ on the cross ; because Christ on the cross was
sacrificed but onces but the Mass hath been, by the Papists' own confession, offered as a sacrifice above a myriad of times.

That Christ, the true proper gospel-sacrifice, was offered but once, I
have proved in the third proposition. That the Mass hath been and is
offered a numberless number of times, the Papists will not deny. Now
see what a contradiction follows: If Christ crucified, the only proper
gospel-sacrifice, was and ought to be offered but once, and the Mass is
the very same gospel proper sacrifice that is and ought to be offered
infinite times; then may one and the self-same gospel-sacrifice be offered
it is " a certain quantity," bat yet this " quantity " is " without a quantitative measure."EDIT.

522

SERMON XXIV.

THE POPISH MASS

bat one time, and yet infinite times; which is as much as to say, it is bnt
once offered, and it is not but once offered.
Nor can they shift-off this contradiction, by telling us, that Christ's
sacrifice was but once offered with the shedding of his blood, but it may
be often offered without shedding of blood; I say, this will not serve
them. First: Because a bloody sacrifice and an unbloody sacrifice cannot be the same. Nay, Secondly: I say, that an unbloody sacrifice is a
contradiction in terminis [" in terms "] ; for there can be no proper sacrifice without shedding of blood. Lastly : I say, it is a distinction without
any grounded difference; for the scriptures do own a sacrifice of Christ
with the shedding of blood, but own no sacrifice of Christ without shedding of-blood.
ARGUMENT v. The Mass cannot be the same sacrifice with that of
Christ crucified, because Christ crucified was a sacrifice that expiated sin
fully, and took it away for ever, as I proved in the fourth proposition :
But the Mass is not a sacrifice of that efficacy : Therefore it cannot be
really the same with that of Christ crucified.This latter I prove thus:
First. Because the Mass takes away no sin as a sacrifice ; for if Christ on
the cross took away all sin from the believer everlastingly, (as'I have
proved in the fourth proposition, that it hath,) then is there no sin left
for the sacrifice of the Mass to expiate. Secondly. The Mass doth not
take away sin fully and for ever; for if it did, why is it so often repeated
as it is by the Mass-priests ? who, like the priests of Levi, " stand daily
ministering;" which, as the apostle saith, was an argument that those
Levitical sacrifices were weak, and could " never take away sin;" (Heb.
x. 11;) and, by a parity of reason, so must be the Mass; if it be a sacrifice, it must be a very weak one that cannot remove sin, and therefore is
so often repeated by them. I conclude therefore, that the Mass is not
really the same sacrifice with that of Christ crucified; and therefore no
proper gospel expiatory sacrifice. And thus I close-up my arguments
against the Mass's being a proper sacrifice, all of them drawn from Heb.
x. 12, whence I took the rise of my arguments, and with which I shall
shut them up: " But this man, after he had offered one sacrifice for sin,
for ever sat down at the right hand of God."
THE POPISH ARGUMENTS FOR THE MASS'S BEING A PROPER GOSPEL
EXPIATORY SACRIFICE PROPOSED AND ANSWERED.

Let us now see what they can say for themselves, in the vindication of
the Mass's being a proper expiatory sacrifice.
ARGUMENT i. Their first argument is this : " Melchizedek was a type
of Christ: But the bread and wine Melchizedek brought forth, when he
came out of Sodom to meet Abraham, (Gen. xiv. 18,) was a real, proper
sacrifice : Therefore the bread and wine in the Mass," (or, as we say, " in
the Lord's supper,") " is a proper sacrifice."
ANSWER. This is wonderfully far-fetched; but as it is, let us consider it.
I say then, First: It is but begged, when they say, that the bread and
wine that Melchizedek brought forth was a proper sacrifice; for, first,
the text calls it not so, nor was it of a nature capable of being a proper
expiatory sacrifice ; for that bread and wine had neither life to

NO PROPER GOSPEL SACRIFICE.

523

lose, nor blood to shed, which had been necessary to constitute it such
a sacrifice. It is said indeed, " Melchizedek brought forth bread and
wine;" but it is not said, he offered them up or sacrificed them. And,
certainly, to bring forth bread and wine is a phrase more suited to an
entertainment; and such most likely this was, if we consider the occasion
of his bringing them forth, which was in his meeting of Abraham returning from the spoil of the spoilers of Sodom ; it is likely he brought them
forth for the refreshment of the tired victors.
Again : if there had been any such mystery in this bread and wine of
Melchizedek, as to typify out the continuation of our heavenly Melchizedek's sacrifice in the Mass, is it likely that the apostle in his epistle to
the Hebrews, when he is designedly unfolding the Old-Testament's types
of Christ and his sacrifice, and then also when he singles out Melchizedek
as an eminent type thereof, and says much concerning the priesthood of
that Melchizedek, and of its likeness to that of Christ, as he doth in
Heb. vii.; I say, is it likely in that place he would have said nothing of
this bread and wine, if it had been such a considerable type as the
Papists would make it to be ? And yet whoever consults that place, will
not find one iota in it, nor in the whole epistle, relating to this same
bread and wine ; nor doth Augustine take any notice thereof in his comment on that text. I conclude, therefore, that this text serves them but
as a wooden leg to a lame cause, which they use for want of a better.
ARGUMENT ix. There is another argument they urge to prove the Mass
is a proper sacrifice; and it is from Mai. i. 11. The words are: " From the
rising of the sun even unto the going down of the same my name shall
be great among the Gentiles; and in every place incense" (they read,
but falsely, "a sacrifice") "shall be offered unto my name for a'pure
offering." " Now," say they, " this being a prophecy of gospel-times,
there must needs remain some sacrifice with the Christian church that
may be offered up in every place; which sacrifice can be only understood
of the Mass; for there is never another sacrifice under the gospel that
can stand in competition therewith."
ANSWER. The answer to this is as easy as the burning of hay and
stubble; for the force of their argument depends on 'a false reading of
the text; for it is certain, that the word "tigpo, which they translate
" sacrifice," signifies, not sacrifice, but " incense," as it is in our English
translation. Now see the weakness of their argument: Incense shall be
offered every where : Therefore the sacrifice of the Mass shall be offered
every where. Now who knows not that incense is no sacrifice ?
But if you ask, "What may the prophet mean by these words?" I
answer, that by "incense" he means the prayers and other spiritual
oblations of the Christian church; but especially prayers, according to
that of Rev. v. 8: " The four-and-twenty elders fell down before the
Lamb; having every one of them harps, and golden vials full of odours,
which are the prayers of the saints." By " odours " is to be understood
"incense," which is odoriferous; thereby signifying how sweet and
acceptable the prayers of the saints are to God. Now wherever Christ
hath a church, there he hath these praying saints ; so that this prophecy
is exactly fulfilled therein, without the Mass's being a sacrifice.
ARGUMENT in. Their other argument is this: " The types and shadows

524

SERMON XXIV.

THE POPISH MASS

of Christ's sacrifice, under the law, were proper sacrifices, as those of bulls
and goats, &c.: Therefore the sacrament of the Lord's supper" (or the
Mass, as they say) "must needs he a proper sacrifice; else the legal
types will be more excellent than the evangelical type or sacrament."
ANSWER. I answer, This argument halts downright, both in its antecedent, consequence, and in the reason of the consequence.
1. As to the antecedent, which ought to have been universal, which it
is not. For all the Old-Testament types of Christ's death were not proper sacrifices: for the brasen serpent, lifted up on a pole in the wilderness, was a type of Christ crucified, and so applied by Christ himself.
(John iii. 14.) But the brasen serpent was no proper sacrifice, which
had no more life to lay down nor blood to shed than a brass nail hath,
and therefore utterly uncapable of being a proper sacrifice. Now, say I,
if but this one type of the law might represent Christ sacrificed, and yet
itself be no proper sacrifice, by a parity of reason may the bread and
wine in the Lord's supper be a shadow of Christ sacrificed, and yet
neither the bread nor wine be a proper sacrifice.
2. Then for the consequence, it is as unsound as its fellow; for it
follows not, that because the types of the law were proper sacrifices,
representing the proper sacrifice of Christ crucified, therefore the sacraments of the gospel, shadowing forth the same Christ sacrificed, must be
proper sacrifices also; because that baptism is a gospel-sacrament as well
as the Lord's supper, and may typify Christ washing us from our sins in
his blood, and so be a shadow of a sacrifice; and yet I know none that
say that baptism is a proper sacrifice.
3. As for the reason of the consequence, that is very weak also, which
is this, that if the Lord's supper be not a proper sacrifice as well as the
legal types, then there is a greater excellency in the legal types than
in the gospel-sacraments: and why so ? " Because," say they, " proper
sacrifices are more excellent than mere commemorative signs."
To this I say, The legal types, compared with the gospel-sacraments,
fall under a three-fold consideration:
(1.) If you consider them absolutely, as to the nature of the things of
which they consist.The principal legal types of Christ consisted of the
flesh and blood of slain beasts; under the gospel, the sacraments that
shadow forth Christ's death, and our benefits thereby, consist of bread,
wine, and water. Under this consideration, there is no greater excellency
in these types one above the other, than there is in the nature of bread,
wine, and water, above the flesh and blood of slain beasts.
(2.) They may be considered with respect to the sacrifice of Christ
crucified, whom they all shadow forth; and in this respect they are
equal; for they all were representative of the very same Christ crucified.
(3.) Lastly. They may be considered with respect to the different
times, with the different advantages or disadvantages that respect their
different administrations: as the law-types being before Christ was crucified, or the gospel clearly or fully preached; by reason whereof those
types did more faintly and obscurely shadow forth this glorious sacrifice
of Christ crucified, which the gospel-sacraments do more perspicuously
perform, by reason of that clear gospel-tight that accompanies them.
And it is upon this account that there is a transcendent excellency in the

MO PROPER GOSPEL-SACRIFICE.

525

gospel-eacraments above those legal types, because hereby is more folly


represented the incomparable love of God to sinners in giving his Son to
die for us, and thereby to purchase for us that full remission of sins, and
that glorious eternal life, with all other gospel-privileges. So that gospelsacraments cannot but influence our minds and hearts with more light
and heat, and enravish our souls with more joys, than possibly the -dark
types of the law could do. I say, therefore, upon this account it is that
the sacraments of the gospel transcend the sacrifices of the law, and not,
as the Papists idly dream, because the sacrament of the gospel is a more
excellent proper sacrifice than all the sacrifices of the law.
And thus much for answer to their third argument.
ARGUMENT iv. They have not done yet. In the next place they argue
for the Mass's being a proper sacrifice, from 1 Cor. v. 7,8. The words are
these: " Purge out the old leaven, that ye may be a new lump. For
even Christ our passover is sacrificed for us: therefore let us keep the
feast, not with old leaven." " Hence," say they, " if the apostle in this
place speaks of the feast of the Mass, and withal says, that therein Christ
our passover is sacrificed for us, then is the Mass a proper sacrifice."
ANSWER. To this I reply, First: It cannot be proved clearly, that the
apostle in this chapter, or these verses, is speaking of the Lord's supper,
or Mass, as the Papists call it. Or, Secondly. If that could be proved,
it follows not, that therefore the Mass is a proper sacrifice.
First. It is not certain that the apostle speaks any thing in this place
of the Lord's supper.For though he mentions a feast, yet it is very
doubtful what kind of feast he here means; for it may be only a metaphorical feast, and so Pareus and Dr. Hammond seem to understand it;
that is, the continual jubilee of a Christian's life, which consists of the
delicacies of sincerity, without all leaven of hypocrisy, and of the peace
and joy that thence do arise, than the which there are no feasts so delicious. Or, secondly, whether by "feast" here he means "the lovefeast," (that carries that title in scripture, and so doth not, as I remember, the Lord's supper, throughout the New Testament,) which I think
probable; for-I find the apostle Jude taking notice of this love-feast,
upon a very like occasion to that of the apostle in this place to the
Corinthians, as in Jude 12. The apostle there is complaining of a sort
of men that had crept into the church, and thereby were admitted to the
church's love-feasts; who made no other use thereof than to satisfy
their luxury, "feeding themselves," as he saitb, "without fear:" of
which persons, and of which practice, he saith, " These are spots in your
feasts of charity." Answerably, the apostle Paul is, in this chapter to
the Corinthians, speaking of the incestuous Corinthian, exhorting the
church to cast him out as old leaven; and one reason is, that they may
be able to keep the feast without such old leaven as this Corinthian, who
by his presence was likely to leaven others, by a secret infusion of that
principle,that such kind of incest of which he was guilty was very
lawful,and thereby might endanger others.
Secondly. Having said thus much, to show how very doubtful it is of
what feast the apostle there speaks, let us now grant, that by " feast" is
here meant the Lord's supper, yet it follows not that therefore the Mass
is a proper sacrifice.For the meaning of the apostle will be only this,

>26

SERMON XXIV.

THE POPISH MASS

that since Christ our passover "hath been sacrificed" for ue, (eiufln,)
and thereby hath, according to Eph. v. 25, 27, sanctified a church to
himself, that he might present it " glorious, not having spot, or wrinkle,
or any such thing/' that it might be "holy and blameless;" (Eph. i. 4 i)
therefore, saith he, " For this cause I exhort you to cast-out this incestuous Corinthian from among you, and with him all other leaven of malice
and hypocrisy, that thereby, as becoming a church sanctified by Christ's
sacrifice, ye may keep the feast of the Lord's supper in a pure and sincere manner, answerable to these holy ends of his being sacrificed for
you." And what now, I pray, is in all this to prove this feast a sacrifice ? For the text says not, that this feast is our passover sacrificed for
us; but that Christ is our passover that hath been sacrificed for us, as
the Greek word fflofltj should be rendered, of which this feast can be but
the commemoration, according to the institution, where Christ saitb,
" Do this in remembrance of me."
And thus much for answer to their fourth argument.
ARGUMENT v. In the next place let us consider their argument for the
Mass's being a proper sacrifice, drawn from the words of the institution.
(t
As, first, they say, When Christ eaid in the institution, ' Do this in
remembrance of me,' he meant, ' Sacrifice this.'" Bellarmine thinks he
hath found out a demonstration of the point in the words, " Do this."
" Cerium e*i," saith he, " probari sacriflcium Missce Ma verbie, Hoc
facite." * And why so, I pray ? They tell us, because in some places
the words " do " and " make " are used to signify sacrifice; as Lev. xv.
15, 30, and 1 Kings xviii. 23.
ANSWER. But how weak and vain a reason is this to build a demonstration upon!thtg; because that in some places of scripture where the
context speaks expressly of sacrificing, and the priests are commanded to
do or make the sacrifice ready; that therefore in this place (where the
context speaks not any thing of a sacrifice, to which " Do this" in this
place is to be referred) it should signify " Sacrifice this," is a consequence, I had almost said, ridiculous! For if "Do this" in this place
must be taken for " Sacrifice this," because " Do this " in some places
signifies so much, why must not the same words in every place where
they be found signify the same ? And then see what absurdities will
follow. As when Gideon destroyed the altar of Baal, the men of the
city said, "Who hath done this thing?" (Judges vi. 29 :) the meaning
must be, "Who hath sacrificed this?" and so the pulling down of
Baal's altar must be the same with sacrificing on it. Again: when
Christ saith to Judas, "What thou doest do quickly," Christ must
thereby mean, " Judas, go sacrifice quickly;" as if Judas's betraying of
his Master, and selling him for thirty pence, was a sacrificing act! What
can be more absurd ? But what should I say any more thereto ? This
interpretation is rejected by some of their great ones. Estius the Jesuit
saith, by " Do this" the scripture means not " Sacrifice this:" his
words are, Quod verbum facere sit idem quod sacrificare, quomodb nonnulli
interpretati sunt, prater mentem scriptura. And says their learned Maidonate, Non quad contendam illud verbum, Facite, illo loco idem significare
quod sacrificare ; as much as if he had said, " I believe, c Do this' sig De Miud, lib. i. cap. 12.

NO PROPER GOSPEL-SACRIFICE.

527

nifies no such matter as Sacrifice this.'" If then some of their own


acknowledge the weakness of this argument, no wonder then if we
reject it.
ARGUMENT vi. But they have another argument from the words of
the institution, which is this : When Christ says of the bread, " This is
my body .broken for you," and of the cup, " This is the new testament
in my blood, shed for remission of sins," they thence argue: " Where
there is a body broken and blood shed for remission of sins, there is a
proper sacrifice : But in the Mass, or Lord's supper, there is the breaking
of Christ's body, and the shedding of his blood, for the remission of sins:
Therefore."
ANSWER. The Papists themselves will save us the labour of answering
this argument, being rightly stated, as thus : Where there is a proper
breaking of a body, and a proper shedding of blood, for remission of sins,
there is a proper sacrifice ; this is true: But in the Mass there is a proper
breaking of bread, and shedding of blood. This should be the assumption, which they themselves deny; for Suarez the Jesuit denies any
proper breaking of the body in the Mass : " For," saith he, "' breaking'
in the proper and strict acceptation signifies ' a dividing of the body into
parts;' but there is no such division of parts in the Mass." Besides, the
Church of Borne hath left out of her Mass the word " broken," used in
the institution; and Jansenius, a Papist, gives the reason why it is left
out: Ne esset locus abeurdte intelligently, qua quie existimare possit vere
frangi corpus Chtisti; that is, " Lest any should absurdly think, that
Christ's body could be truly broken." And as to any proper shedding of
blood in the eucharist, Bellarmine himself disowns it. Saith he, Sanyuis
Christi in missd non reipsd egreditur de corpore. So the Jesuit Coster:
" The true effusion of blood," saith he, " which is by separating it from
the body, was only on the cross." (De Sacrificio, cap. 9.) And this is as
much as any Protestant can say, iu dissolving this argument; for if
breaking, and shedding of blood, in the supper, are to be taken improperly, then is the supper but an improper figurative sacrifice, representative of the true proper sacrifice; which we Protestants grant.
ARGUMENT vn. The last argument that (I shall take notice of) they
urge for the Mass's being a proper sacrifice, is from 1 Cor. x. 21, where,
say they, "the apostle is comparing the table of the Lord with the altar
of devils, and the supper of the Lord with the sacrifices of Jews and
Gentiles. Now," say they, " if the table of the Lord is as the altars of
Jews and Gentiles, and the supper of the Lord, or Mass, is as the sacrifices of Jews and Gentiles, then is the Mass a proper sacrifice, because
the sacrifices of Jews and Gentiles were proper sacrifices."
ANSWER. First: Whereas it is said, that the apostle here compares the
table of the Lord with the altar of devils, that is false; for the comparison is made betwixt the table of the Lord and the table of devils.
Now who knows not that there is a great difference betwixt a table and
an altar? for on the table the worshippers did eat, on the altar they did
sacrifice. And who ever said that eating was a sacrificing act ? Nay, the
Papists themselves will not dare to say, that eating of the Mass is a
proper sacrificing act; except they have a mind to consecrate all the

528

SERMON XXIV.

THE POPISH MASS

people priests $ for they all eat of the Mass, and yet none may lawfully
sacrifice but priests.
Again: Whereas they say, that the apostle doth here compare the
Lord's supper to the sacrifices of Jews and Gentiles; this also is false,
if you consider the sacrifices of either Jew or Gentile in the most proper
and strict acceptation thereof. For the sacrifices of both the one and the
other, strictly taken, was that part of the beast that was offered up unto
God or devils on the altar, and not that part which either the priests or
offering people did feed on upon their tables; though, by an improper
way of speaking, those parts that were eaten may be called sacrifices,
because they were parts of those beasts, some parts whereof were truly
and properly sacrificed on an altar. That the meaning therefore of the
apostle in this place may be cleared, I shall give you the plain sense of
the text, and not in my own, but in a paraphrase of Ataides Lusitanus,
one of the council of Trent: Quod Paulus dicit de partidpando sacrificio
Judeeorum et de mensa deemoniorum, si accipiantur ritus a Deo per Moysen
instituti, et qui ab Etknicis inter sacrificandum adkibiti, non inde effici
eucharietiam esse eacrifidum. Notum ease opud Moysen in sacriftciis
votivis, totam victimam fuisse exhibitam Deo ; atque unam partem ejus
igni absumptam, quce erat sacrificmm: ex eo quod erat reliquum, partem
fuisse eacerdotis et alteram partem o/erentis; utntmque partem suam
comedisse qutcum ipei collibitum esset; neque id vocatum eacrificare, sed
sacrificatum participare. Idipsum Ethnicos imitates ; etiam partem earn
quee in altari non absumebatur a nonnullis vendi solitam; atque hanc ease
mensam qua non eat altare. Perspicuum ergo Pauli sensum hunc esse,
sicut Hebron, partem earn manducantes quce ad ofierentem spectabat,
nempe sacrificii reliquiae, participes fiunt altaris, et Ethnici ad eundem
modum; ita nos, comedentes eucharistiam, participare sacrifidum cruets.
In English thus: " When Paul speaks of partaking of the sacrifice of
the Jews and of the table of devils, if those rites, as they are instituted
of God by Moses, and accommodated by the Gentiles to their sacrifices,
be rightly considered, it will not thence follow that the eucharist is a
sacrifice. For it is to be noted, that, when Moses speaks of such sacrifices that belonged to vows, he declares that the whole victim or beast
was to be brought before the Lord; one part of which was consumed by
fire, which was the sacrifice: of the other parts that were left, they were
divided betwixt the priest and the person that offered, both of whom did
eat their several parts as it best pleased them ; but that eating was not
called ' sacrificing,' but c partaking of that which was sacrificed.' This
very custom the Gentiles imitated; for that part of the victim that was
not consumed on the altar, by some was wont to be sold, and is that
which Paul calls * the table,' which is not an altar. The perspicuous
meaning of Paul is, that as the Jews eating of that part which belonged
to the offerers,they thereby became partakers of the altar; so we,
eating of the eucharist, do thereby partake of Christ crucified." Thus
he: the sum whereof is this,that the apostle doth, in this discourse of
his to the Corinthians, prove, that he that did eat at the table of devils
did thereby declare, that he religiously owned and worshipped those
devils as gods to whom part of that beast of which they did eat was

MO PROPER GOSPEL-SACRIFICE.

529

sacrificed; and that therefore he advised them, as all Christians, from a


participation of those feasts, which, he says, is inconsistent with our
eating of the Lord's table, which signifies that we own that Ood to be
our God, to whomnot what we eat is sacrificed, but to whomChrist
was sacrificed for us; a remembrance whereof is by Christ's appointment
to be had in his church in this supper. But this doth not at all prove
the supper to be a proper sacrifice, any more than that what the Jews or
Gentiles did eat at their tables were proper sacrifices.
And thus I have answered the most material arguments [which] the
Papists have for the proof of the Mass's being a proper sacrifice.
From the whole discourse, let us make this
IMPROVEMENT.

First. Let us be awakened hereby to -observe what the apostle John hath
cautioned us, when he saith, " Little children, keep yourselves from idols"
(1 John v. 21.)For, certainly, there hath not been a more abominable
idol ever invented than this Popish Mass, wherein, to the dishonour of
our Lord Jesus, a piece pf bread is made the Saviour of the world, and
a proper sacrifice for the pardoning of the sins both of the living and the
dead. And that which aggravates this kind of idolatry is, that they
make Jesus Christ the institutor thereof, and the holy God to be the
former and fashioner thereof, by the miracle of transubstantiation.
Secondly. Let us hereby be awakened into resolutions to keep close to
Jesus Christ, our great High Priest, our only sacrifice, and Intercessor at
the right hand of God; from whom so many thousand souls have gone
-whoring, under the great apostasy, after this filthy idol.Christ sacrificed on the cross we know, and Christ at the right hand of God we
know; but Christ made of a piece of bread, and again sacrificed in the
Mass, we know not. You are certain Christ was once crucified, and that
that once was enough to make your peace, and save you ; look not after
any other sacrifice; for doubtless, as the apostle says, " there remaineth
no more sacrifice for sins." (Heb. x. 26.)
Thirdly. Bless God night and day that hath kept you from this apostasy : and pray God night and day still to keep you, especially in these
times, when there are so many seducers come abroad, to withdraw you
from Jesus Christ to this dumb idol.
Many other things I might have added, but it is high time to make an
end.

530

SERMON XXV.

POPERY A NOVELTY.

SERMON XXV. (VII.)


BY THE REV. THOMAS DOOLITTLE, A.M.
OF PEMBROKE HALL, CAMBRIDGE.
POPERY IS A NOVELTY; AND THE PROTESTANTS* RELIGION WAS NOT
ONLY BEFORE LUTHER, BUT THE SAME THAT WAS TAUGHT BY
CHRIST AND HIS APOSTLES.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old
paths, where is the good way, and walk therein, and ye shall find
rest for your souls. But they said, We will not walk therein.
Jeremiah vi. 16.
ALL men in this world, having for their constituent parts a mortal
body and an immortal soul,* are passing out of this life into another:
ont of this, because of the mortality of the body; f into another, because
of the immortality of the soul. And all, both good and bad, are daily
and hourly travelling to an everlasting and unchangeable state; whose
bodies shall be quickly turned into lifeless dust, and their souls enter
into heaven or hell, and be with God or devil, in joy or torment, when
they come to their journey's end : % and according to the way they now
walk in, so it will be with them for ever. Those that walk in the way
chalked out by God, at the end of this life shall have " the end of their
faith " and hope and holiness, " the salvation of their souls ;" but those
that walk after the flesh and in the ways of sin, shall find hell to be at
the end of their walk. Therefore it is of infinite concernment to all to
observe and do what is prescribed in the text; in which are contained
these parts following :
1. The duties that are enjoined.And they are two.
(1.) To ask and inquire after the right way that leads to rest and
happiness.A metaphor taken from a man that is upon his journey ;
and, not [being] well acquainted with the way to his intended place,
stands still and asketh, " Which is my way to such a town ? I am bound
and bent for such a country; and if I mistake my way, I lose myself,
my labour, and my business;" || and, being directed, doth needfully
observe what is said unto him, and carefully remembers the marks that are
* " *.EPICTETUS. " Thou art a little soul,'carrying a dead
body."EDIT.
1 In terra orimur, et in terra morimur, revertentet in earn unde
tumus atfumpti.BERNARDUS in Fett. S. Martin. " In the earth is oar origin, and in
the earth do we die, returning thither whence we were derived."EDIT.

more jutti propter reyuiem, melior propter novitatem, optima propier secwritatem. Mala
peccatorwn more in mundi amistione, pejor in carnis separatione, pettima in vermis
igrutque duplici contritione.Idem, Spiff, cv. " The death of the just is good on account
of rest, better on account of novelty, beet on account of security. The death of sinners is
bad in the loss of the world, worse in the separation of the flesh, worst in the doable pain
and anguish induced by the worm that dieth not and the fire that is not quenched."EDIT.
4 Similitudine vtitur.CALVINUS in loc. Facite vt viatoret tolent, vbi duiitant qua
eundum tit. ~ GROTIUS in he.
\\ Et interrogate, subintellige, olios sapientiores.
VATABI.US in loc. "' And ask,' understand, < others who are wiser.'"EDIT.

SERMON XXV.

POPERY

A NOVELTY.

531

told him, by which he might conclude that he is in his direct and ready
way. Sire, this is your case: you are bound for heaven; you would aU
be happy when you die; and if you mistake your way, you lose yourselves, your souls and bodies too, and God and Christ and happiness and
all, and that for ever. Stand, then, and "earnestly inquire which is
your way," (niaro.i? 1^$tfh) and diligently observe what are the marks
whereby you might know that you are in the road to a blessed, glorious
life. And these in the text are two.
(i.) It is "the old way" (D^ly). Seek not out new paths to
heaven : keep in the old way, that all the millions of saints, now happy
in the enjoyment of their God, went in. If you would get to the place
where they be, you must go the same way they did : " The old way that
Abraham, and Isaac, and Jacob went; the old way that Moses and David,
Peter and Paul, and all the holy, humble, and believing, penitent people
of God did go." *
(ii.) It is " the good way," as well as " old." For though goodness
was before wickedness, yet every way that is old is not good.f There is
the old way of swearing and lying and drunkenness; there is the old way
of hypocrisy, impenitency, and unbelief; the old way of whoredom and
hating holiness. This hath been the old way, but a bad one, and [one]
that leads to damnation. If you be in this way, and hold on in this
way, and go forward, and do not turn, and that quickly too, you will be
in everlasting torments, and that quickly too. Stand, then, and-see that
your way be the good and the old way.
(2.) The next duty in the text enjoined is, to walk in this way
(^') both old and ffood, % when you have found it.For if a man
have the most exact knowledge of his way, and shall sit down or stand
still, and not walk in it, he will never come to the place [which] that
way doth lead unto. The way is pointed out by God himself unto yon :
get up, then; arise, and walk therein; and that with hastened speed.
Your way is to a long eternity ; the night of death is coming upon you :
be daily jogging on ; do not loiter in your way. Time goeth on; therefore so do you.
2. In the text there is, by what authority you are thus strictly enjoined
to ask for and walk in the good old way9.That is, by divine authority:
" Thus saith the Lord, Stand ye in the ways, and see, and ask," &c. It
is the Lord that made thee, that doth thus command thee. It is that
Lord that doth preserve thee, in whom thou dost live and move and hast
thy being, thai hath kept thee out of hell all this while [that] thou hast
been going in the wrong way, and running in the paths that lead to
destruction and damnation. It is that Lord that can damn thee when
he will, and that can inflict the punishments and plague upon thee
Antiquit per qua iverunt Abraham, Jacob, SicGROT us.
f There is the old
ay of Cain," (Jade 11 ; 1 John lii. 12; Gen. iv. 8,) and the old "way of Balaam;"
(2 Peter ii. 15;) but the way of sin, though never so old, leads to hell. (Matt. vii. 13.)
t Per metaphoram tie vita, moribut, et actionibut. " The metaphor of walking is here need
with respect to life, manners, and actions."EDIT.
Hie docet propheta, non potse
etientittri cvlpam poputt, quari errore peccatset , quoniam tatit tvperque admoniiut a Deo
fuerat.CALVINUB. "The prophet here teaches that the guilt of the people cannot be
extenuated, as if they had sinned by error; since they had been sufficiently, and more than
sufficiently, admonished by God."EDIT.

632

SERMON XXV.

POPERY A NOVELTY.

that are due unto thee for thy sin against him, that could this day and
hour cast thy body to the dust and thy soul to devils, that doth
command thee to stand, and see whither thou art going. He seeth
the way wherein thou art walking; and, out of pity to thee, calleth
after thee, saying, " Poor sinner! why art thou so swift, and makest
such haste, in the way of sin ? Why dost thou run with so much speed
to a pkce of torment, as if thou conldest not get thither surely enough
or soon enough ? whereas the way [which] thou walkest in (except thou
turn) will bring thee to eternal misery surely and quickly too. 0 stand,
and see whither thon art going! stand, and see that at the end of this
thy sinful walk thou wilt come unto a lake of burning brimstone, to a
doleful dungeon, to a place of torment and of utter darkness ! 0 stand,
and see, and look about thee, if thou canst behold any that are going
to eternal happiness walking in that way and road that thou art daily
travelling in! I therefore charge thee, upon pain of everlasting torment,
as thou lovest thy soul, or ever wouldest be received unto everlasting joy
and happiness, go not on; turn back again: thou art out of thy way
to rest and glory; stand, then, and ask for the good old way, and walk
therein."
3. Here is the encouragement propounded, to stir you up to ask for
and walk in the good old way.And that is, " rest for your souls:"
(tJpuSDj? 3?13")13 IKSttl) * rest, in some measure and from some things,
for the present; and rest, perfect and perpetual, in heaven hereafter, for
ever. 0 what ails the sons of men to be so mad upon their lusts and
ways of sin, that, though God doth threaten them with everlasting, restless,
and (hereafter) remediless torments, [they] will yet go on in the way that
leads them thither; and though God promiseth a place and state of rest
and love and life, if they will turn their hearts and feet unto the ways
that would bring them to it, will notwithstanding keep their sinful course ?
Which brings to the next part in the words.
4. The obstinacy and wilful rebellion of .sinners, and their resolute
purpose to the contrary.^God commands you to walk in a good way,
but you will not: he promiseth you rest and happiness if you will, but
yet you will not; and doth threaten you with death and hell, and yet
you will not. the hardness of your hearts! 0 the stubbornness of
your wills! How great is it, when [neither] the precepts, nor the promises,
nor the threatenings of the great, eternal God, will make you bend, nor
bow, nor buckle, to his revealed will! It is your own will that will undo
you, if you perish. It is your will that is the great enemy and rebel
against the blessed God, against his holy law and ways. Do not plead
i>31 subttd tnotus, concitatut, volutut fuit} tratuitivt, movit, vohtiavit; per antiphratin, quievit. (Jer. leliar. 19; et xxm. 2; Isai. K. 4.)SCHINDLERUS. " The toot from
which the Hebrew word for 'rest* is derived signifies, 'He was suddenly moved, set in
motion, revolved;' transitively,' He moved, rolled ;' by antiphrasis, He caused to rest.'"
EDIT.
t Hie signiflcat propheta tanlam stetisse per Judatos quominds fruercnfvr
rebus prosperis et tranquiUo statu, et sponte fuisse miseros / quid Deus proposuerat tUis
feiicem staium ; sed contemptam fuisse hanc gratiam 06 ipsis, idque pervicaciter: nam hoe
sonant verba ubi dicunt, Non ambulabimus.CALVIN us. " The prophet here intimates that
it was the fault only of the Jews themselves, that they did not enjoy prosperity add tranquillity, and that they were voluntarily miserable'; because God had set before them a happy
condition; but they had despised this favour, and that perversely: for this is the signification of the words, when they say,' We will not walk.'"EDIT.

SERMON XXV.

POPERY A NOVELTY.

533

and say [that] thou canst not walk in the good old way; when the
reason is rather because thou wilt not. It is not so much your impotency, as your obstinacy, that you do not leave your sinful and your
wicked ways. You can forbear to swear; but you will not. You can
leave your drunkenness; who compels you ? who doth constrain and force
you? You can, but will not.* Who puts the cup so often to thy
mouth, but thine own hand, commanded so to do by thy own will?
Who turns thy tongue to curse and to blaspheme the holy name of God,
but thy own will ? Who compels thy feet to carry thee to a whorehouse ? Dost thou not voluntarily move thitherward ? and thou goest,
not because thou canst not forbear, but because thou wilt not forbear, to
go. Moreover: as thou canst leave many of thy wicked ways, if thou
wilt, so thou canst set upon a better course of life, if thou wilt. Thou
canst go to sermons, if thou wilt; and thou canst consider of what thou
nearest, if thou wilt; and thou canst fall down upon thy knees and pray
to God, if thou wilt: who doth hinder thee, but thine own will ? And
if thou wilt not do what thou canst, is it not a plain case that thou
wouldest not do more, though thou couldest ? Do not plead that thou
canst not, till thou hast done the best that thou canst do, which yet
unto this day thou never hast done. If thou wert now a-dying, canst
thou say [that] thou hast done thy best, and the most that thou
couldest do, to leave the way of sin, and to walk in a better way?
Thy own conscience would condemn thee, and tell thee that thou hast
not. The day is hastening when it shall be roundly told thee in thy
ear, " Thou mightest have been holy, and so happy; but thou wouldest
not. Thou wast called to come to Christ, that thou mightest have
lived ; but thou wouldest not. Thou wast exhorted to ask for and walk
in the good old way; but the reason why thou didst not was, because
thou wouldest not." And how deservedly are they damned, that are
wilful in their ways, and are resolved that in the good way they will
not walk!
The text, according to these parts contained in it, would afford so
many doctrines; which would yield matter for many practical sermons;
but must all be omitted, because I am limited to endeavour to make
good this POSITION ; namely,
POSITION.
That Popery ie a novelty; and the Protestants' religion woe not only
before Luther, but the same that was taught by Christ and hie apostles.
For the more clear and distinct proceeding in the handling of this
assertion, I shall cast what I have to say (and can bring into one sermon)
into this method :
I. I shall premise some certain propositions for the better stating of the
matter in hand.
Reprobatio Dei turn xubtrahit aliquid de potentid reprobati. Unde, licet aliqvit no
possit graham adipitci qui rcprobatw a Deo, tamen yuod in hoc peccatum vel tihtd fabatwr,
e ejus libero arbUrio contingit; unde et meritd eibi imputaittr in culpam.AQUINAS,
Pars Prima, quaest. xxiii. art. 3. The reprobation of any one by God doe not subtract
any thing from the power of the reprobate. Whence, although any one who id reprobated
by Ood cannot obtain grace, yet it happens by hie own free will that he falls into this or that
in; wherefore it is also justly imputed to him for guilt."EDIT.

534

SERMON XXV.

POPERY A NOVELTY.

II. / will give you a parallel or comparison of the doctrines taught


by the prophets, Christ, and his apostles ; the doctrines of the Protestants,
or Reformed churches; and the doctrines of the Papists; by which you
may easily discern, that ours is the old and true, but theirs a new and
false, religion.
III. J will show you that the same religion and doctrine professed and
owned by the Protestants was, (after Christ and his apostles,) before
Luther, taught and received by many.
IV. I will give you an account of some of the material, essential points
of Popery, when they first sprang up in the church, and when first made,
articles of faith with such strictness that they should be accounted heretics that did not profess to believe them, but would oppose them ; that, by
their original and rise, you may rightly conclude that the charge of novelty
laid upon the Popish religion is a just charge.
V. I will make some practical application of the whole.
I. The first part of the method propounded contains these eight PROPOSITIONS :
FIRST PROPOSITION.
That the ordinary way in which lost sinners since the fall of Adam
have been recovered and restored to life and salvation, as to the essentials
of the covenant of grace, in all ages hath been one and the same.*For
though God hath " at sundry times and in divers manners,"
, revealed his will unto his church, (Heb. i. 1,) yet the
covenant of grace, (cast out to fallen man, as a plank after shipwreck,)
under various external dispensations, hath been the same: under the law
administered by promises, prophecies, sacrifices, and circumcision, the
paschal lamb, and other types and ordinances delivered to the people of
the Jews, all pointing at Christ to come; f under the gospel, by the
preaching of the word, and administration of the sacraments, baptism
and the Lord's supper, which is done in commemoration of the death of
Christ already past. This way hath been the same to heaven all along
through Christsuccessively from Adam to our days, and will be the
same to the end of the world; which we might learn from the excellent
harmony, perfect agreement, betwixt the doctrine of Moses, the prophets,
and Christ and his apostles. For these, " declaring the whole counsel of
God," (Acts xx. 27,) did yet preach no new doctrine concerning Christ
and salvation by him, but what Moses and the prophets did say, and
that also in reference to* the Gentiles as well as to the Jews. (Acts xxvi.
22, 23.) To believe on Christ, to love God above all, to repent, and
mortify sin, to be sanctified and renewed after the image of God, to be
obedient to the will of God, hath been the good way from of old. The
* Ea quippe fides j'ustos servant antiques quae et no / id est, Mediatoris Dei et hominis,
Jesu Christi.AUGUSTINUS De Nat. et Grot. cap. 44. " That Mth, certainly, saved the
just men of old which now saves u s j that is, the faith of the Mediator between God and man,
Christ Jesus."EDIT.
t Christi, veri Sact{ficii, muliiplicia variaque signa erant sacriJicia prisca sanctorum, cum hoc tinum per multa jiguraretur; tanquam verois multis ret
una diceretur, ut sine fastidio multum commendetur.AUGUSTINUS De Civitate Dei, lib. x.
cap. 20. " The ancient sacrifices of the saints were manifold and various signs of Christ,
the true Sacrifice; since this alone was set forth by divers figures ; as if one tiling should
be expressed in many words, so as to be much commended withont producing tedium."
EDIT.

SERMON XXV.

POPERY A NOVELTY.

535

new change in outward administrations, made by Christ and the apostles,


did not make a new way to heaven ; though the old dispensations then
did cease, and give place to those appointed by Christ: which, with the
doctrines of the'apostles, are retained in the Reformed church ; but are
depraved, corrupted, and departed from by the church of Rome ; as will
appear by the parallel of doctrines.
SECOND PROPOSITION.

Antiquity w not a mark of a true church.A church of a long standing


and continuance successively from age to age might be a false church.
The church of Rome, contrary to all reason, makes antiquity a mark
whereby a true church might be known; and, contrary to all history,
brags of her own antiquity.41 But that which is a distinguishing mark,
to difference one thing from another, must be found in one kind, in all
of that kind, only in that kind, and yet always in it: f as, a man hath
two feet; but thereby cannot be distinguished from some other creatures, because this is common to birds as well as men. So, to be skilful
in music is proper only to man, but not found in every man; therefore
no mark to know a man by ; for, one that is no musician is a true and
real man, as well as he that is. So, also, there might be something
proper to one kind of beings, and only to that kind, and to every one
of that kind, but not always ; as laughter to mankind only, and to every
one, but not always : for though no creature can laugh but man, yet one
is as true and real man when he doth not use that action, as when he
doth. Again: though man only is endued with learning of arts and
sciences amongst living creatures, yet to say [that] this is a mark of a
man, were to say that most men in the world were no men : for the most
are not so learned; and the men that are now learned were not always
so, and yet had then the true and real nature of men. But if you say,
" A man hath a power or faculty to laugh," you then give a plain mark
to distinguish him from all others: because this power is proper to mankind only, to every one of mankind, only, and always; and therefore,
this being a property of mankind, and inseparable from any of that
kind, a difference to distinguish man from all other living creatures
might be taken from thence, beside the constitutive specifical difference.
By this plain familiar instance the common and 'unlearned people (to
whose capacity the design is to accommodate this sermon) might understand something of the nature of a mark whereby one thing might be
known from another; and, applying this to the business in hand, might
Secunda note eccletue est antiyvitat: nottra autem ecdetia, quam advertarii Papitticam
vacant est ilia ipta quam Chrittvt inttituit, et proinde vetnitior omnibut tectu heereticorum.
BELLA RUIN us De ConcU.et Ecclet. lib. iv. cap. 5. "The second mark of the church is antiquity:
bat our church, which oar adversaries term ' Popish,' is the very same which Christ inetitated,
and therefore more ancient than all the sects of heretics."EDIT.
t Propriwn cow/emit
toli alicui tpeciei, omnibusque illiut individuis, et temper. Tret notarum conditioner ponit
BeUarminu: 1. Debent ette propria, nan commune. 2. Detent ette notieret ed re cvju
tunt note / alioyui nan runt nota, ted if/mote. 3. Sunt inteparabiiet a verd eccletid.Ibid.
cap. 2. " distinguishing property belongs to any one kind alone, and to all the individual
of that kind, and always. Bellarmine lay down three conditions of marks: ' 1. They
ought to be proper, not common. 2. They ought to be better known than the thing of which
they are the marks: otherwise they are not note or weD known, bat ignotet ox unknown.
3. They are inseparable from the true church.' "EDIT.

5#6

SERMON XXV.

POPERY A NOVELTY.

make a judgment that the Popish braggings of antiquity, alone considered, will fall short of a demonstration, or evidence, that the church of
Rome is the only true church ; that hereby she cannot prove herself to
be a true church; and that upon these two grounds or reasons:
REASON i. Because antiquity is separable from a true church.As
the church of God in Adam's days was a true church; and yet it was
not then an ancient church, when it first began: and the Christian
church in the apostles' days was a true Christian church; and yet it was
not then an ancient Christian church, no more than an infant newly
born might be said to be an old man; and yet it is a true man, though
not old.
REASON n. Because antiquity is not only separable from a true church,
but is aho common to other things now as well as to a true church.Yea,
it might be spoken of the synagogue of Satan, forasmuch as Satan hath
had his followers in the world for many thousand years ; and there have
been many wicked and ungodly societies of men far more ancient than
the church of Rome, or any pope the head thereof. So that the antiquity that the church of Rome boasts of, (but hath not,) cannot prove
it to be the true church of Christ, any more than the synagogue of
Satan. And that antiquity that indeed she hath, together with her spiritual fornication, may evidence her to be an old harlot, but not the true
church. For when she saith [that] she is so old as to he the mother of
all other churches, Ve can name some churches, that she would have to
be her daughters, to be more ancient than the church of Rome; but it
is absurd to say, the mother is younger than any of the daughters.
THIRD PROPOSITION.

As antiquity is not a mark of a true church, so neither is antiquity a


note of true doctrine.For although all truth is more ancient than error,
(error being a corruption of truth,) yet every doctrine that is old or of
many hundred years* standing is not therefore true: for there are old
errors and old heresies; * yea, such as are more ancient than those that
are properly and formally Popish errors. There are the old errors and
heresies of Ceriuthus, Ebion, Arius, and many more, of a sooner and
more early original than the main doctrines of Popery, that are essential
to that religion; andif we judge of doctrines merely by antiquity, many
heresies have the precedency before Popery. Since, then, wickedness
and error can plead antiquity of many ages $ it is plain that antiquity
is a praise or dispraise, according to the nature of the thing of which it
is spoken : if it be good, the older the better; if it be bad, the older the
worse ; continuance in sin being an aggravation of it; as an old swearer,
an old drunkard or idolater, is worse than one that hath lately taken up
such wicked practices. " Antiquity of doctrine and worship, without truth
and purity, being but grey-headed error and sin," f it follows that, the
longer the church of Rome hath embraced such worship and taught
such doctrines, she is not so venerable for her antiquity as vile for her
iniquity.
* Quodcunytte adversa verilatem sapit, hoc erit hteresis, etiam vetus contuetudo.TERTui-LiANus Pirg. Veland. " Whatever savour of opposition to the truth, this is heresy,
even though it be a custom of long standing."EDIT.
t Consuetude tint veritate
vetustas erruris e*t.CYPRIAN I Epist. adPoinpeium.

fiRMON XXV.

POPKRY A NOVELTY.

537

FOURTH PROPOSITION.

Some of the Popish doctrine and tome part of Popish worship are
older and of a longer standing than tome other be.Rome was not bout
in one day; and the body and system of Popish doctrine, as now it is
held, was not finished in one age. Popery came in by degrees; and
Antichrist did rise to this height, as now he is in, step by step. The
question propounded by the Papists to be resolved by the Protestants,
saying, Who was the first pope that brought-in their religion ? and who
was the first that made all the innovations [which] we complain of ? *
is ridiculous ancl absurd; supposing that to be introduced into the
church by one man in one age, which was brought in gradually by many
men in many ages.
FIFTH PROPOSITION.

Those things that are essential to our religion are owned by the Papist
themselves.For they do profess to own the scripture to be the word of
God, and that it is certainly true; but do add their own traditions,
things not contained in the scripture, yet " necessary to salvation/' which
we cannot receive. They own Christ to be the Head of the church;
and so do we: but they add and say that the pope is the head of the
universal church also; but so do not we. They own baptism and the
Lord's supper; so do we: but they add five sacraments more; which
we deny. They own that there is a heaven and a hell, as well as we :
but they teach that there was a place distinct from both, in which the
souls of believers were before Christ's death ; and that there is a purgatory, and a place for the souls of infants, distinct from heaven and hell;
all which we do deny. They own the merits of Christ; and so do we :
but they add their own merits; which we deny. And so in other points.
So that the controversy betwixt us and them is not whether what we
bold be true and old; for that is granted by the Papists themselves, as
to the essential parts of our religion: f but about what they have
invented and added to the true religion. All our religion is contained
in the scripture ; and what is there we own, and nothing else, as necessary to salvation. The sum of our religion is comprehended in the Ten
Commandments, Creed, and Lord's Prayer; which the Papists also do
confess and own. So that our religion is past dispute, and is in a manner granted to us: but whether the Popish doctrines, as such, be true
and old, is the very controversy betwixt us and them.
* In omni intigni mutatione religion** temper Ma tear demontfrari pottunt: I. Auctor
eju } 2. Dogma aliquod nowtm ; 3. Tempus quo ceepit; 4. Locui ubi ccepit; 6. Quit earn
oppuynaverit; 6. E*igu*t aUquit catut, vnde, pattlatim aliit accedentibu, casperit. NikU
autem korum de nobit ottendere pottunt (suUntellige, haretici)*BELLABM De Condi,
et Bedee. lib. iv. cap. 5. " In every remarkable change of religion these six things may
always be shown: 1. It author; 2. Some new dogma; 3. The time at which it began;
4. The place where it commenced; 5. Who opposed it; 6. Some email assembly, whence,
by the gradual accession of others, it took its rise. But the heretic cannot manifest any
of these thing with regard to us."EDIT.
t Nota tectindd ea qua tunt timpliciter
nccestaria apottoiot cmttuevitte omnibus prtedicare. Dico, ilia omnia tcripta e**e ab apottolif, qua sutti omnibu necettaria, et qua ipti palam omniAut vulgo pradicaverunt.
BELLAEHINUB De Verbo Dei, lib. IT. cap. 11. "In the second place, observe that the
apostles were accustomed to preach to all men those things which are simply necessary.
1 say that all those things were written by the apostles, which are necessary for all, and.
which they openly and publicly preached to all.'^EDIT.

538

SERMON XXV.

POPERY A NOVELTY.

SIXTH PROPOSITION.

From the former follows this,that there are more thing essential to
the Popish religion, as such, than there ore to our religion.They do
own our essentials ; but we deny theirs. Those in which we and they
do agree, are acknowledged by both to be true and old; those in which
we differ from them, we truly say, are new.
SEVENTH PROPOSITION.

The Reformation of the church doth not consist in bringing-in of new


things, but in casting them out and paring them off.It is a gross mistake, that in the Reformation, in and since Luther's time, the church
hath brought-in new doctrines, and rejected the old; but (which is the
truth) [she] hath cast away the new, and retaiueth the old. Gold and
dross were mixed together ; the jewel of truth was hid under the filth of
corrupt doctrines : our Reformers kept the jewel and the gold, and cast
the dross and filth away. The reception of the old doctrine, and the
rejection of the new, is that which made the Reformation: and if the
church of Rome would own what is in the scripture, and no more, as necessary to salvation; and would cut off the new, which they have added to
the old;, we and they should be of the same religion. Our religion was
perfect and complete, before the doctrine and the worship of the church
of Rome (as now it is) were in being : and if you give a coat to a man,
and he afterward put some pieces to it long after it was a coat; if you
ask a mendicant or a beggar in the street, he may tell you [that] that
is the new part which was put to it after it was a perfect coat.
EIGHTH PROPOSITION.

To know which is the old religion and the new, we must keep to the
word of God, as the rule and test thereof.*What is not in the word of
God, no way, neither expressly nor by just, immediate, necessary consequence ; and yet is made necessary to salvation; is certainly a new religion, though it hath been taught many hundred years. Thus all false
gods, though long since served and worshipped, are called "new gods
that came newly up." (Dent, xxxii. 17.) The old religion, then, must be
examined by the old rule,the holy scriptures: so that, to determine
this, we need not run to the canons of the church, the councils of men,
to the decrees of the pope, to the writings of the fathers ; which are all
fallible, and of later standing than the word of God, as being before any
such councils, canons, constitutions, and writings of men since the apostles' time. When, therefore, the Papists ask you, "Where was your
religion before Luther?" you might confidently answer, Where their
religion never was, nor will be, found: and that is, in the holy scriptures ; which were long before Luther was, or the pope either. But if
you ask them, Where was their religion in the apostles' times, and several
hundred years after Christ ? you will put them hard to it to show you ;
nay, they cannot do it.
Si ad divinte traditionit capuf et originem revertamur, cestat error humanus.
CYPRMNI Epist. ad Pomp. " If *e tun our attention to the head and fountain of divine
tradition, human error ceases."EDIT.

SERMON XXV.

POPERY A NOVELTY.

539

II. The second general head in the method proposed is, to gwe you, a
parallel of doctrine taught by the prophet, Chriet, and hit apostle ; by
the Protestants, or Reformed church; by the Papists, or the church
of Rome.The first shall be laid down in the very words of scripture ;
the second, out of the public Confessions of faith of the Reformed church
in England and beyond the seas; the third, out of the writings and
decretals of the popes, councils, cardinals, and other doctors approved by
the church of Rome. By all which the three things contained in this
position will be made manifest:First. That the doctrine of Protestant
is the same that was taught by Christ and his apostle. Secondly. That
therefore it wo long before Luther. Thirdly. That the doctrine of the
church of Rome, differing from, and being contrary to, the doctrine of
Christ and hi apostle, must be a very novelty. But here I have not
time nor room to make this comparison in all points of differing doctrine
betwixt us and them; but shall make choice of some out of many, but
enough to prove the thing asserted.
A PARALLEL OF THE DOCTRINES OF PROPHETS, CHRIST,
AND HIS APOSTLES; THE PROTESTANTS; AND PAPISTS.
I. CONCERNING THE PERFECTION AND SUFFICIENCY OF THE
SCRIPTURE UNTO SALVATION.

1. The doctrine of the prophet, Christ, and apostles, concerning this


point.
" What thing soever I command you, observe to do it: thou shalt not
add thereto, nor diminish from it." (Deut. xii. 32.) " The law of the
Lord is perfect, converting the soul." (Psalm xix. 7.) " But these are
written, that ye might believe that Jesus is the Christ, the Son of God;
and that believing \e might have life through his name." (John xx. 31.)
" But though we, or an angel from heaven, preach any other gospel unto
you than that which we have preached unto you, let him be accursed.
As we said before, so say I now again, If any man preach any other
gospel unto you than that ye have received, let him be accursed." (Gal.
i. 8, 9.) " And that from a child thou. hast known the holy scriptures,
which are able to make thee wise unto salvation through faith which is
in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness : that the man of God may be perfect, thoroughly furnished
unto all good works." (2 Tim. iii. 1517.) " For I testify unto every
man that heareth the words of the prophecy of this book, If any man
shall add unto these things, God shall add unto him the plagues that are
written in this book : and if any man shall take away from the words of
the book of this prophecy, God shall take away his part out of the book
of life, and out of the holy city, and from the things which are written
in this book." (Rev. xxii. 18, 19.)
2. The doctrine of the Reformed churches concerning the perfection and
sufficiency of the scripture unto salvation.
" The holy cripture containeth all things necessary for salvation; so
that whatsoever is not read therein, nor may be proved thereby, is not to

540

SERMON XXV.

POPERY A NOVELTY.

be required of any man, that it should be believed ae an article of the


faith, or be thought requisite and necessary to salvation." *
" It is not lawful for the church to ordain any thing that is contrary
to God's word. As it ought not to decree any thing against the same, so
besides the same ought it not to enforce any thing to be believed for
necessity of salvation." f
"The whole counsel of God concerning all things necessary for his
own glory, man's salvation, faith, and life, is either expressly set down in
scripture, or by good and necessary consequence may be deduced from
scripture; unto which nothing at any time is to be added, whether by
new revelations of the Spirit, or traditions of men." J
" The canonical scripture, or the word of God delivered by the Holy
Ghost, and by the prophets and apostles propounded to the world, is the
most perfect and ancient philosophy; doth alone perfectly contain all
piety, all rule of life/'
The Reformed church in France thus : " Whereas the word of God is
the sum of all truth, containing whatsoever is requisite to the worship of
God and our salvation; we affirm that it is not lawful for men or angels
either to add any thing to it or take away any thing from it, or to
change any thing at all therein: from whence it follows, that it is not
lawful to set either antiquity, or custom, or a multitude, or human
wisdom, opinions, decrees, councils, or visions, or miracles, in opposition
to divine scripture ; but rather that all things ought to be examined and
tried according to this rule, and what is prescribed therein." ||
The Belgic Confession thus : " We believe that the holy scripture doth
perfectly contain the will of God; and that whatsoever is necessary to be
believed by men for the obtaining of salvation, is sufficiently taught
therein. For when it is forbidden that any should add to it or take
away from it, thereby is abundantly demonstrated that the doctrine
thereof is most perfect and every way complete/' ^f
Wittemburgh Confession : " That all doctrine necessary to be known
by tie in order to true and eternal salvation is not contained in the scripture, is sooner said than proved." **
To add no more, by these it is evident that in this point the
Reformed churches do not only agree among themselves, but also
with the prophets and apostles, teaching herein the same doctrine that
Christ and they did ; which was the thing to be proved.
Church of England, Article 6.
f Article 20.
" Assembly's Confession of
Faith."
Confessio Helvetica, Syntagma Confeesionum, p. 67.
(I Quum verbum
Dei tit omnis veritati svmma, c&mplectens quicquid ad cultwn Dei et sahtiem nottram
reguiritur, negue hominibus negue ipsie etia/m angelis fa* esse dicimue guicguam ei verbo
adjicere vel detrahere, eel guicguam prorsttt in eo tmmvtare. E* hoc autem efficitvr, negue
antiguitatem, contuetudines, negue muUitudinem,, negue humanam sapientiam, negue judicia, negue edicta vel decreta ulla, negue concilia) negue visiones, negue miracula, scriptwree ilU divinae opponere licere; sed potius omnia ad eju regulam et pnsscriptum
ejnminari et eatigi oportere.Gallica Confessio, in Syntag. Confess, p. 78.
5 Credimus eacram hone scripturam Dei voluntatem perfect^ compleciij et guodcungue at
hominibu ut sabftem eonseguantur credi necette est, in illd suffidenter edoceri. Quum
enim vetitum tit ne guit Dei verbo guicguam addat out detrakat, satis eo ipso demonstrator,
doctrinal ilUut perfecfitsimam omniiusgue modis consummatam esse.Bclg. JSccles.
Confett. Syntag. p. 131.
*' In hdc scripturd non contineri omnem doctrinam
nobis ad veram et perpetuam salvtem cognitu necessariam, videtur faeiUve posse did guam
probari.ffittemb. Confess., Syntag. p. 130.

SERMON XXV.

POPERY A NOVELTY.

541

3. Tke doctrine of the Papiatf concerning the perfection and sufficiency


of the scripture.
The council of Trent declared, " that the doctrine of the gospel is contained in the written word and in unwritten traditions ;" and that they
did " receive and honour the unwritten traditions, whether appertaining
to faith or manners, with the' same reverence and holy affection as they
did all the hooks of the Old and New Testament." *
The canon law saith, that " men do with such reverence respect the
apostolical seat of Rome, that they rather desire to know the ancient
institution of Christian religion from the pope's mouth, than from the
holy scripture: and they only inquire what is his pleasure; and according to it they order their life and conversation." f Again : that " the
(popes') Decretal Epistles are to be numbered with canonical scripture." J
Dr. Standish, in his book against English Bibles, saith, " Take from
them the English damnable translations; and let them learn to give as
much credit to that which is not expressed, as to that which is expressed,
in the scripture."
Melchior Canus writeth, " that many things belong to Christian faith
and doctrine, which are neither plainly nor obscurely contained in holy
scripture." And he doth give particular instances: " That the help of
the holy martyrs should be craved by prayer, and their memories celebrated, and their images worshipped, and such-tike, is not taught in the
holy scripture; and yet the Catholic church doth as firmly hold these
and many such-tike doctrines as if they were written in holy scripture."
Again he says, " There is more efficacy for confutation of heretics in tradition than in scripture." Again: " Almost all disputations with heretics should be referred to the traditions received from our forefathers." ||
Cardinal Hoaius speaks out, saying, " The greatest part of the gospel
is come to us by tradition ; very tittle of it is committed to writing." ^j"
By this, reader, thou mayest plainly perceive that the doctrine of the
Papists in this is expressly contrary to the doctrine of the prophets,
Christ, and his apostles ; and that the doctrine of the Protestants is the
Sacrotancia Tridentina tynodut, pertpictens hanc veritafem (evangelii) et discipKnam
contineri m librit tcriptit et tine tcripto traditionibus, omnes librae tarn Veterit qutlm Novi
Testamenii, necnon traditiones iptat, turn adfldem, turn ad more* periinenfes, part pietatit
affect ae reverentia tutcipit et veneratw.Conctt. Trident, sees. iv.
t Et revtrd
tanta reverentia apicem prafata apottoliae tedit omnes suspiciunt, ut antiquam Christiana
religionit instittUionem iitagit ao ore pracestorit ejut, qudin a sacris paginis et patemis traditionibus, expetant : illiut veUe, illiut nolle, tantam exptorant, ut ad ejut arbitrium tuam
conversationem et ipti remittent aut intendanti Corp. Juris Canon, diet. zL Si Papa, in
annot.
J Inter canonicas scripiuras Decretale* Epittolae connumerantur.Corp.
Juris Canon, dirt. xix.
Mutia pertinere (docet) ad Christianorum fidem et docMnam yua nee aperte nee obscure in sacris Uteri* continentur. Sanctorum martyrum
atunlium precious implorandum, eorumque memoriae celebrandas, imagine* venerandat
este } in tacri/icio eucharittiat simul cum corpore sanguinem sacerdotibus ette et conficiendum et tvmendttm, Sic. / tacra literal ntuqitant forte tradiderunt. At ejtttmodi atque alia
plfraque id genus ita fir miter eccletia Catholica retinet, ut si sacrit codicibus fwetent
imcripta. MELCHIOR CANDS De Loci* Theologicit, lib. iii. cap. 3.
|| Adde, quod ad
confutandos heeretico major vis in tradiiione guam in scriptura ett. Quorsvm htec tain,
longo termane repetita f Nrnnpe, ttt inteiligas, non modd adversum kaeretico* phu habere
traditionem quam tcripturam virium, ted etiam omnem ferine cum fuereticis ditputationem
ad traditiones a majoribus acceptat ette referendum.Ibid.
f Muttoque maxima
part evangelii pervenit ad not traditions ; pererigua Uteri* ett mandafa. HOBII Confess.
Fid. Cathol. cap. 92, p. 133, foL

542

SERMON XXV.

POPERY A NOVELTY.

very same with the doctrine of Christ and the apostles. Compare them
together; and thou wilt see the agreement of the one, and the contrariety
of the other, to the doctrine of scripture; and conclude that the doctrine of the Reformed church'is the old and true, but the doctrine of the
church of Rome is both new and false, doctrine; and that what the
Rhemists, on Gal. i. 8, say," It is great pity and shame that so many
follow Luther and Calvin, and such other lewd fellows, into a new gospel,"is more true of, and better applied to, the followers of the Popish
doctors, or of the Rhemists themselves: who, on 2 Tim. iii. 16, say,
" The heretics, upon this commendation of holy scriptures, pretend (very
simply, in good sooth) that therefore nothing is necessary to justice and
salvation but scriptures ;" and, on John xxi. 25, " Few things are
written of Christ's acts and doctrine in comparison of that which he did
and spake; and yet the heretics will needs have all in scripture:"
whereas the evangelist saith not that any thing is omitted of his doctrine,
but of his acts; for though he spake more words than be^expressed, yet
all the doctrines that he uttered in those words are contained in the
scriptures of the Old and New Testament. The apostles preached
nothing but that which was contained in the scriptures. (Acts xvii. 11;
xxvi. 22; Rom. i. 2. FULKE in loc.)
II. OF READING OF THE SCRIPTURE.

1. The doctrine of the prophets, Christ, and apostles, concerning the


common people's reading and knowing of the scripture.
" Gather the people together, men, and women, and children, and thy
stranger that is within thy gates, that they may hear, and that they may
learn, and fear the Lord your God, and observe to do all the words of
this law: and that their children, which have not known any thing, may
hear, and learn to fear the Lord your God, as long as ye live in the
land." (Deut. xxxi. 12, 13.) "There was not a word of all that Moses
commanded, which Joshua read not before all the congregation of Israel,
with the women, and the little ones, and the strangers that were conversant among them." (Joshua viii. 35.) "His delight is in the law of
the Lord; and in his law doth he meditate day and night." (Psalm i. 2.)
[The Ethiopian eunuch] "was returning, and sitting in his chariot
read Esaias the prophet." (Acts viii. 28.) " Search the scriptures ; for
in them ye think ye have eternal life: and they are they which testify of
me." (John v. 39.) And " these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and
searched the scriptures daily, whether those things were so." (Acts
xvii. .) " Whereby, when ye read, ye may understand my knowledge
in the mystery of Christ." (Eph. iii. 4.) " Let the word of God dwell
in you richly in all wisdom." (Col. iii. Itf.) " I charge you by the
Lord that this epistle be read unto all the holy brethren." (1 These, v. 27.)
" And that from a child thou hast known the holy scriptures." (2 Tim.
iii. 15.) " Blessed is he that readeth, and they that hear the words of
this prophecy, and keep those things that are written therein." (Rev.
i. 3.)
2. The doctrine of the Protestants and Reformed churches concerning
the peoples reading and knowing of the scriptures.

SERMON XXV.

POPERY A NOVELTY.

543

" Because the original tongues are not known to all the people of
God, who hare right unto and interest in the scriptures, and are commanded in the fear of God to read and search them; therefore they are
to be translated." " All sorts of people are bound to read it" (the word
of God) " apart by themselves, and with their families." " It is lawful
for all men privately at home to read the holy scriptures, and by instructions to edify one another in the true religion."*
3. The doctrine of the Papists concerning the people'e having or
reading of the scripture.
" Whereas experience teacheth that, if the Bible be every where without difference permitted in the vulgar tongue, through men's unadvisedness, more hurt than good doth arise thereby ^ in this point let the
judgment of the bishop or inquisitor be followed; that, with the advice
of the parish-priest or confessor, they may grant the reading of the
Bible, translated by Catholic authors, in the vulgar language, to each as,
they shall understand, can take no hurt by such reading, but increase of
faith and godliness : the which licence let them have in writing. And if
any presume without such licence either to read or have it, unless they
first deliver up their Bibles to the ordinary, they may not have the
pardon of their sins. And the booksellers that [to one] without such
licence shall sell or any way afford Bibles in the vulgar language, shall
forfeit the price of the books, to be converted by the bishop to pious
uses; and be liable to such other penalties, according to the quality of
the offence, as the bishop shall think meet."f
Though this is not agreeable to the doctrine of Christ and his apostles,
that men must not read the scripture without a licence from men ; for
so what is strictly commanded by God would be at the pleasure of others,
whether God be obeyed or no: and some liberty by pope Pius IV. doth
seem to be granted for the reading of the Bible to whom they please;
yet it is taken away fully by pope Clement VIII., in his observation on
this before-alleged rule, in these words:
" It is to be observed concerning this rule of Pius IV., that by this
impression and edition no new power is granted to bishops or inquisitors
or superiors to license the buying, reading, or keeping the Bible in the
vulgar tongue; seeing hitherto, by the command and practice of the
holy Roman and universal Inquisition, the power of granting such
licences to read or keep Bibles in the vulgar language, or any parts of
the holy scripture, as well of the New (as of the Old Testament,
or any sums or historical abridgments of the same, in any vulgar
Omnibut sacra* ttterat privatim legere domi et inttruendo tedijicare mutuum in verd
rettgione, liceat.Confett, Helvet. cap. 22.
f Cum experimento manifettum tit, ti
sacra Biblia vuiyari lingua patiim tine ditcrimine permittantur, pint inde, ob hominum
temeritatem, detriment yuam vtilitati* oririf hdc in parie judicio episeopi ant inyttititorit
stetur ; ut, cum contilio parochi vel confestorii, Bibiiorvm, a CathoUds auctoribut vertorvm,
lectionem in vulgari lingua eis concedere postint, quo* inteUemerint ex hujjumodi lectione
non damnum, sedfidei atque pietatii aagmentum, capere potte: yuamfacutiaiem in scriptit
habeant. Qui autem abtque tali facilitate ea legere out habere preswmpserint, niti prius
Bibliis or dinar to redditis, peccatorum abtolutionem percipere non postint. Bibliopole verd
qui pradictam facvtiatem non habenti Biblia idiomate vulgari contcripta vendiderint, vel olio
quovis modo concetserint, librorum pretittm, in unu pint ab episcopo convertendum, amittani,
aliisque pvenis pro delicti quaKtate ejutdem epitcopi arbiirio subjaceant. Index Lib. prohib.
regal. 4.

544

SERMON XXV.

POPERY A NOVELTY,

language, hath been taken from them; which inviolably is to be


observed.'**
Cardinal Bellnrraine to the same purpose teacheth, that " the people
would get not only no good, but much hurt, from the scriptures ; for
they would easily take occasion of erring, both in doctrines of faith, and
in precepts concerning life and manners."f
Peresius (quoted by Dr. White) saith, *' Shall no bounds be set to popular, rude, and carnal men ? Shall old men before they have put off the
filth of their mind, and young men that yet speak like children, be admitted to read the scripture ? I suppose verily, (and my opinion fails me not,)
this ordinance, under the pretence of piety, was invented by the devil."
The Ehemist translators in their preface write in these words:
" Which translation we do not publish upon erroneous opinion of necessity that the holy scriptures should always be in our mother-tongue ; or
that they ought, or were ordained of God, to be read indifferently of all;
or that we generally and absolutely deemed it more convenient in itself,
and more agreeable to God's word and honour, or edification of the
faith, to have them turned into vulgar tongues, than to be kept and
studied only in the ecclesiastical learned languages." "The wise will
not regard what some wilful people do mutter,that the scriptures are
made for all men; and that it is of envy that the priests do keep the
holy book from them: which suggestion cometh of the same serpent
that seduced our first parents; who persuaded them that God had forbidden them that tree of knowledge lest they should be as cunning as
himself and like unto the Highest. No, no ; the church doth it to keep
them from blind, ignorant presumption, and from that which the apostle
calls ' knowledge falsely so called;' and not to bar them from the true
knowledge of Christ." " She knoweth how to do it, without casting the
holy to dogs, or pearls to hogs."
Bravely said! 0 the excellent art of the mother-church, that, by keeping of her sons and daughters ignorant of the word of God, (the means
of knowledge,) keeps them from blindness and ignorance! Who ever
thought that to keep people in ignorance had been the way to keep
them, from it? What pretty conceit is this,that they bar the people
from knowing the scripture, and yet do not bar them from the knowledge of Christ; when Christ bids us " search the scriptures; for they
are they that testify of" him !
III. OF RELIGIOUS WORSHIP IN A KNOWN TONGUE.

1. The doctrine of the scripture concerning this point.


" He that speaketh in an unknown tongue speaketh not unto men,
Animadvertendum est circa suprascriptam quartam regulam Indicts Pit Papa If.,
nullam per hanc impressionem et editionem He novo Mbuifacultafem episcopis vel inquisitoribus out reyularium ttperioribtts concedendi Kcentiam emendi, legendi, auf retinendi Biblia
vulgari lingua edita / ctlw hactenws mandato et usu sanctte Jiomante et universaiis Inquisitionis svbiata eis fuerit facvltas concedendi hujnsmodi licentias. legendi vel retinendi Biblia
vulgaria, aut alias sacra scriptures tarn Novi guam Feteris Tettamenti paries yuavis vulgari
lingua editas, ac insuper summaria et compendia etiam historica eorundem Bibliorum, sen
librorum sacra scriptures, quocunque vulgari idiom/tie contcripta; quod yuidem inviolate
servandum est.Index Lib. prohib. observatio circa reg. 4.
t Populus won solum,
non caperet fruclum ex scripturis, sed etiam caperei detrimentum} arciperet enim facilKm6 occasionem errandi, turn in doctrind fidei, tvm in prteceptis vitas et morum.BELLARMINUS De f'erbo Dei, lib. ii. cap. 15.

SERMON XXV.

POPERY A NOVELTY.

545

out unto God : for no man understandeth him ; howbeit in the spirit he
speaketh mysteries." (1 Cor. xiv. 2. Read verses 38.) " So likewise ye, except ye utter by the tongue words easy to be understood, how
shall it be known what is spoken ? for ye shall speak into the air. If I
know not the meaning of the voice, I shall be unto him that speaket^ a
barbarian, and he that speaketh shall be a barbarian unto me. For if I
pray in an unknown tongue, my spirit prayeth, but my understanding is
unfruitful. Else when thou shalt bless with the spirit, how shall he that
occupieth the room of the unlearned say Amen at thy giving of thanks,
seeing he understandeth not what thou sayest ? I thank my God, I
speak with tongues more than ye all: yet in the church I had rather
speak fire words with my understanding, that by my voice I might teach
others also, than ten thousand words in an unknown tongue." (Verses
9, 11, 14, 16, 18, 19. Bead also verses 2228.)
2. The doctrine of the Reformed churches concerning religious worship
in a known tongue*
" It is a thing plainly repugnant to the word of God and the custom
of the primitive church, to have public prayer in the church, or to
minister sacraments, in a tongue not understood by the people."*
" Because the original tongues are not known to all the people, who
have right unto and interest in the scriptures, and are commanded in the
fear of God to read and search them ; therefore they are to be translated
into the vulgar language of every nation unto which they come; that,
the word of God dwelling plentifully in all, they might worship him. in
an acceptable manner." f
" ' Let all things' in the church ' be done decently and in order;'
finally, ' let all things be done to edification :' therefore let all strange
tongues keep silence in the holy assemblies; let all things be uttered in
the vulgar tongue, which is understood of all men in the company/'
" Contrary to the express command of the Holy Ghost, in the church
all things are said and sung in a language which the people do not
understand."
"What hath been already said concerning the use of a language
known to the common people, is to be understood not only in singing of
psalms, but also of all the parts of the ecclesiastical ministry; for, as
sermons and prayers ought to be in a tongue known unto the church, so
also should the sacraments be dispensed in a known language. For
though it be lawful for the sake of the learned sometimes to use a
strange tongue, yet the consent of the universal church requires"
(proves) "this,that the necessary services of the church should be
done in the mother-tongue." ||
Church of England, Article 24.
f " Aeeembly's Confession."
% Omnia
decenter et ordine jiant in ecclerid ; omnia denique fiant ad aedtfcationem: taceant ergo
omne* peregrinae linguee in cietibu Merit) omnia. proponantur lingua vulgari, quae eo in
loco ab hominibut in cottu intelliffoiur.Confett. Helvet. cap. 22.
4 Contra empretfum Spirita* Sancti pr&ceptum, in ed omnia dtcuntur et eanuntur lingua quam populut non
inteliigit.Confess, jtrgentinentit, cap. 21.
|| Quod jam dictum ett de ueu ttngme
vulffo note, intelligendum ett non tamtam de canto ptabnorwn, ted etiam de omnibut partfout eccletiattici minitterii; eicut entm condone et precationes lingua ecclesia notd
habenda sunt, ita et tacramenta note <termone ditpensanda tunt. JEtti enim licebit aliquotiee peregrind Kngudpropter ttudiotot uti, (amen coneentut cathoKca eecletia hocexigit,ut
necettaria minitteria eccieriajiant termone vernacttlo. Confett. Witttinb., de Boris canon.

546

SERMON XXV.

POPERY A NOVELTY.

" Our" ministers " use all diligent endeavours, that they may teach in
the church and preach the word of the gospel, without mixture of human
traditions ; do read the very gospels and other scriptures in the churches
in the vulgar tongue; and after do interpret them to the people." *
3. The doctrine of the Papists concerning public religious worship in a
known tongue.
" Although the Mass containtth much instruction of the people, yet
the fathers thought it not expedient that it should be every where celebrated in the vulgar tongue." f
" Experience teaching us, we have learned what hath been the fruit of
this,that divine service in many places translated into the mothertongue is said. It is so far [from causing] that piety should be
increased, that it is much diminished thereby." $
The Bhemist divines, on 1 Cor. xiv., thus: " We do not doubt but it
is acceptable to God, and available in all necessities, and more agreeable
to the use of all Christian people ever since their conversion, to pray in
Latin, than in the vulgar; though every one in particular understandeth
not what he saith. So it is plain that such pray with as great consolation of spirit, with as little tediousneas, with as great devotion and affection, and sometimes more than the other," (such of their own church
that learn their Pater-noster in their vulgar tongue,) " and always more
than any schismatic or heretic" (Protestants) "in his own language."
" There is a reverence and majesty in the church's tongue dedicated in
our Saviour's cross; and [it] giveth more force and valour [weight] to
them" (prayers) "said in the church's obedience, than to others."
"The special use of them" (prayers) "is, to offer uur hearts, desires,
and wants to God, and to show that we hang on him in all things: and
this every Catholic doth for his condition, whether he understand the
words of his prayer or not." " It is enough that they can tell this holy
orison to be appointed to us,to call upon God in all our desires : more
than this is not necessary; and the translation of such holy things often
breedeth manifold danger and irreverence in the vulgar, (as, to think
[that] God is the author of sin, when they read, 'Lead us not into
temptation,') and seldom any edification at all. To conclude : for praying either publicly or privately in Latin, which is the common sacred
tongue of the greatest part of the Christian world, this is thought by the
wisest and godliest to be most expedient, and is certainly seen to be
nothing repugnant to St. Paul."
Reader, view over again 1 Cor. xiv.; and wonder at this Popish insolence,to say, " This is nothing repugnant to St. Paul."
IV. OF THE AUTHORITY OF THE SCRIPTURE.

1. The doctrine of the apostles concerning the authority of the scripture,that it doth not depend upon the testimony of men.
* Notiri omnem operam navant, vt verbvm evangeliitimpermi*tum humanis traditionibus,
in Ecclesid doceant ac pratdicent , proindi ipta cvcmgelia, neenon alias scripturas, lingua
wlgari in temptit legunt; ac Ha drnnum papula interpretanturConfess. Bohemica, turtle.
10.
t Etsi Afitsa magnam contineat populi eruditionem, no iamen expedire
vitum est'patribut ut vttlgari passim lingua celebraretur.Condi. Trident, sees. xxii.
t Experientid magfstrd didicimuf quid fructa* a ret attvlerit, quod inplorisyue lode officia
divina in linguam vernaculam ad verbum translate decantentur. Tantum abett ut accesserit ad pieiaiem aliquid plus, ut etiam diminutam etse videotw.Hosius De Sacro vernaeuU legendo.

SERMON XXV.

POPIRY A NOVBLTY.

547

" We have also a more sure word of prophecy ; whereunto ye do well


.that ye take heed, as unto a light that shineth in a dark place." (2 Peter
i. 19.) "Holy men of God pake as they were moved hy the Holy
Ghost." (Verse 21.) "All scripture is given hy inspiration from God."
(2 Tim. iii. 16.) " If we receive the witness of men, the witness of God
is greater." (1 John v. 9.) " Ye received the word of God which ye
heard of us, not as the word of men, but as it is in truth, the word of
God." (1 These, ii. 13.)
2. The doctrine of the Protestants or Reformed churches concerning the
authority of the scripture.
" The authority of holy scripture, for which it ought to he believed
and obeyed, dependeth not upon the testimony of any man or church,
but wholly upon God, (who is Truth itself,) the Author thereof; and
therefore it is to be received, because it is the word of God." *
" We believe without wavering all things which are contained in the
scriptures; not so much because the church alloweth and receiveth them
for canonical, as for that the Holy Ghost bearetb witness to our consciences that they come from God, and [they] have proof thereof in
themselves." f
" We believe and confess that the canonical scriptures of the prophets
and apostles, of the Old and New Testament, be the true word of God ;
and have sufficient authority from themselves, and not from men : for God
himself spake unto the fathers, prophets, and apostles; and doth yet
speak unto us by the holy scriptures." $
" We acknowledge these books to be canonical; that is, we receive
them as the rule of our faith ; and that not only from the common consent of the church, but much rather from the testimony and inward
persuasion of the Holy Spirit."
" As we do believe and confess that the word of God doth sufficiently
instruct, and make the man of God perfect; so we do affirm and freely
profess that its authority is from God, and doth not depend upon men or
angels. We therefore assert, that they who say, ' The scripture hath no
other authority but what it receiveth from the church/ are blasphemers
against God, and wrong the true church, which always heareth and
obeyeth the voice of her Bridegroom and Pastor, but never challenged to
herself a power to be the mistress over it." ||
" Forasmuch as the holy scriptures were given and inspired by God
" Assembly's Confeeeion."
f Omnia quas canonicit KM continentur abtque
omni dubitatione crctKmtu; idque non tarn quod eccfaia eot pro hufutmodi recipiat et
approbet, quam imprimis quod Spiritus Sanctut in cordibut nottrit tettetur a Deo profectoe
eete, comprobationemque ejut i teiptu habeant. Confet. Belg. artic. 6.
\ Oredittt et confitemur ecripturot canonicat sanctorum prophetarum et apostolorvm utriutque
Teetamenti iptwm verum eete verbvm Dei / et authoritatem euffidentem ex temetiptit, no ee
hominibut, habere. Nam Deut ipte loquutut eet patribut, prophetit et apostolit; et loquitur
adhuc nobis per tcripturtu tanctat.Confetti Helmet, cap. 1.
Ho libra agnoteimue eeee canonicos ; id ett, v,tfidei nostrae normam et regulam habemut} idque non tantam
e* communi eccletia contemn, eed etiam multd magi* e* tettimonio et intrinsecd Spiritu
Sancti pertueuione.Con/ett. Gallica, art. 4.
|| Sicut cfedimw et conjitemw
tcripturat Dei tuffidenter inttntere, et kominem Dei perfection redden ; ita ejut authoriiatem a Deo ette, et nee ab homine vel angelo pendere, qffinnamut et projitemur. jitterimv*
itaque quod qui dicunt tcripturam non aliam habere authoritatem ted earn quam ab eeeletid
accepif, tunt in Dewm blatpAemi, et vera eedetias infuHam facitmt; qua temper audit et
voci Sponti et Pattorit tui obtequitur, nunquam autem moffittram agere tibi arrogattConfett. Scoticana, art. 19.

548

SKRMON XXV.

POPERY A NOVELTY.

himself for this cause especially,that they might he understood of all;


they are read in OUT churches in the vulgar tongue." *
3. The doctrine of the Papists concerning the authority of the
scripture.
Cardinal Hosius, president in the council of Trent, saith, " To ask
whether more credit should be given to the scripture or the church, is to
ask whether more credit should he give to the Holy Ghost speaking by the
mouth of the church, or to the Holy Ghost speaking in the scripture by
the writings of the prophets and apostles. The church is to be believed
without the authority of the scriptures. If authority be not granted to
the testimony of the church, the writings of the evangelists would be of
no authority." f
Hermannus speaks most contemptuously of the holy scriptures inspired
hy the glorious God ; saying, " When the authority of the church leaveth
the scriptures, they then are of no more account than JEsop's Fables."
Pighius treads in the steps of the rest; concluding that " all the
authority which the scripture hath with us, dependeth of necessity on
the church." %
And so doth Canus; asserting that " we are not bound to take the
scriptures for scripture without the authority of the church." And so
do many more, whose sayings we have not room to insert.
V.

OF THE JUDGE OF CONTROVERSIES AND EXPOUNDING


SCRIPTURES.

1. The doctrine of Christ and his apostles concerning the judge of controversies and expounding scriptures.
" Jesus answered and said unto them," (in the controversy about the
resurrection,) " Ye do err, not knowing the scriptures, nor the power of
God. But as touching the resurrection of the dead, have ye not read
that which was spoken unto you by God, saying, I am the God of Abraham," &c. (Matt. xxii. 29, 31,.32.) "For he mightily convinced the
Jews, and that publicly, showing by the scriptures that Jesus was the
Christ." (Acts xviii. 28.) " And Paul, as his manner was, went in unto
them, and three sabbath-days reasoned with them out of the scriptures,
opening and alleging, that the Christ must needs have suffered, and risen
again from the dead; and that this Jesus, whom I preach unto you, is
the Christ." (Acts xvii. 2, 3. See Acts xxvi. 22; xiii. 33.)
The apostle teacheth that the scripture must not be expounded according to any private interpretation: (2 Peter i. 20 :) and such is any exposition that is not " according to the analogy of faith;" which must be
carefully heeded in scripture-interpretation, according to the apostle's
doctrine. (Rom. xii. 6.)
2. The doctrine of the Protestants and Reformed churches concerning
the judge of controversies and expounding scripture.
"The supreme judge by which all controversies of religion are to
Quod a Deo ipto tacra scripture tradike et intpirate, hnncqw causam potitfimdm,
wt ab ommbut intettiganiur; eat eccletiis nottris lingua vulgari (nosiri omnes) kyunt at
reciiant. Confess. Bohemica, art. 1.
t Crediittm eti eccleria sine omni tcriptwarum
prteridio. Tettimonio ecclerite ti non sua fribuetur autoritas, mtiia erit earwn qua scripta
tunt ab evangeUftit autoritat.Hosil Confet. Fid. Cath. cap. 15.
t PIOHIUS De
Hierarck. lib. 1. cap. 2.
MELCHIORIS CANI Loc,Com. lib. ii. cap. 8.

SERMON XXV.

POPERY A NOVELTY.

549

be determined, and all decrees of councils, opinion of ancient writers,


doctrines of men and private spirits, are to be examined, and in whose
sentence we are to rest, can be no other bat the Holy Spirit speaking in
the scripture." *
"We hold no other judge in matters of faith than God himself, declaring by the holy scriptures what is true and what is fake, what ought
to be embraced and what to be avoided." f
"The infallible rule of interpretation of scripture is the scripture
itself; and therefore, when there is a question about the true and full
sense of any scripture, it must be searched and known by other places of
scripture that speak more clearly." $
" We acknowledge that interpretation of scripture only to be orthodox
and genuine, which is fetched from the scriptures themselves." So
other churches in their Confessions. ||
3. The doctrine of the Papists concerning the judge of controversies
and expounding scripture.
The council of Trent decreed that "none should interpret the holy
scripture contrary to the meaning which the holy mother-church, to
whom it doth belong to judge of the true sense and interpretation of
scripture, hath held and doth hold." ^[
" Forasmuch as the holy church of Borne is set up to the whole world
for a glass or example, whatsoever she determineth or ordaineth ought
by all perpetually and invincibly to be observed." So their canon-law,**
Others of them to the same purpose: " All power to interpret scripture, and reveal the hidden mysteries of our religion, is given from
heaven to the popes and their councils. We are bound to stand to
the judgment of the pope, rather than to the judgment of all the world
besides."
" We do constantly avouch all the popes that are rightly elected to be
Christ's vicars, and to have the highest power in the Catholic church;
and that we are bound to obey him in all things pertaining to faith and
religion. All Catholic men must necessarily submit their judgment and
opinions, either in expounding the scripture or otherwise,, to the censure
of the apostolic seat; and God hath bound his church to hear the chief
pastor in all points." Thus Andradius, Alvarus, Pelagius, Simanca.
(WHITE'S " Way to the Church," p. 37.)
Bellarmine sticks so close to the judgment of the pope, that he had as
good say that if the pope say that black is white or white black, that
darkness is light or that light is darkness, we must believe it because his
infallible Holiness saith it, as say what he doth in these words:
" If the pope did err, commanding vices and forbidding virtues; the
church should be bound to believe that vices are good and virtues evil,
unless she would sin against conscience." ff
Is not this a notable saying,
spoken like a cardinal ?
" Assembly's Confession."
f Confest. Hehet. cap. 2.
" Assembly'
Confession."
Confess. Scoticana, art. 18, de Notu Eccletia.
\\ Confett.
Helvef. cap. 2; Con/eft. Wittemberg., de sacra Scriptwd, et de Eccletid.
<$ Nemo
tacrai tcriptttrat contra eum tentum quern tenuit et tenet sancfa metier ecclesia, cvjtu ett
Judicare de vero teneu et interpretatione tcripturantm eanctarttm, interpreter audeat.
Condi. Trid. seas. iv.
Corptu Jur. Can. diet. xix. cap. Enimvero.
ft To
prove [that] the pope cannot err, he nseth this argument: Si autem papa etraret prati-

550

BEEMON XXV.

POPERY A NOVELTY.

Stapleton, advancing the judgment of the church, speaks resolvedly :


" I have said, and do say, that scripture in itself is not so much the rule
of faith, ae the faith of the church is the rule of scripture." *
And Gregory of Valence pute-in his saying for the pope's judgment:
" In the Roman bishop resideth that full authority of the church, when
he pleaseth, to determine matters of faith, whether he doth it with a
council or without." f
Yea, the canon law sets him up for such an uncontrollable judge, that
"if the pope, by his negligence or remissuess in his work, be found
unprofitable to himself or others; or if he should draw with him innumerable souls by heaps or troops to hell; yet might no mortal man be
so bold or presumptuous [as] to reprove him; because he is the judge
of all, to be judged by none." J
VI. OF THE HEAD OF THE UNIVERSAL CHURCH.

1. The doctrine of Christ and hi apostle concerning the head of the


universal church.

" But be not ye called Rabbi: for one is your Master, even Christ;
and all ye are brethren." (Matt, xxiii. 8.) " And hath put all things
under his feet, and gave him to be the Head over all things to the
church, which is his body, the fulness of him that filleth all in all."
(Eph. i. 22, 23.) " Christ is the Head of the church: and he is the
Saviour of the body." (Eph. v. 23.) "And he" (Christ) "is the Head
of the body, the church." (Col. i. 18.) " And God hath set some in the
church, first apostles, secondarily prophets, thirdly teachers," &c. (1 Cor.
xii. 28.) " And he gave some, apostles," &c.; " and some, pastors and
teachers." (Eph. iv. 11.)
Reader, observe, in these places where the apostle gives an enumeration
of church-officers, here is no mention of a vicar of Christ, or of any
mortal man being the head under Christ of all the churches of Christ
in the world: and is it likely that he would have omitted the chiefest
and moat principal officer, that is essential to the church, if there had
been any such ? I can find several officers mentioned, but no universal,
though secondary, head. If I have overlooked him, and thou findest
any such, do me the kindness to come, or send, and tell me that thou
hast found him in the apostle's catalogue; whom I could not see mentioned, neither expressly nor reductively: not expressly; that is plain:
not reductively; for to which of these should he be reduced ? To the
prophets? Let me hear his prophecies, and when any of them have
been fulfilled: besides, I know not that he pretends thereto. To be an
apostle.? Apostles went up and down to preach the gospel, and were
not fixed to any particular state ; which is not the case of the bishop of
Rome. To the number of teachers and pastors ? This is below the pope,
to be ranked amongst such; for he is the pastor of pastors. Besides,
piendo vitio, prohibendo virtutes, teneretur ecclesia credere vitia etse bona et virtules mala*t
nisi vellet contra conscientic.m peccare / ac ne forte contra comcientiam agat, tenctur
credere honvm esse quod itte pravipit, malum quod tile prohibit.BELLARMINVB De Pont.
lib. iv. cap. 5.
* STAPLRTONUS De Autorit. Scrip, lib. ii. cap. 11.
f GEEGORII DE VALENTIA
Analysis Fidel, lib. viii. cap. 1.
t Corpus Juris Can. diet. xl. Si papa, inc.

SERMON XXV

POPERY A NOVELTY.

551

in the catalogue there are many pastors; but I see not one to be the chief
and head of all the rest, and of the whole universal church. So that in
the catalogue of the apostle there is no such thing; but [it] is a non-ens
[" non-entity "], a mere chimera, a fiction.
2. The doctrine of the Protestanis or Reformed churches concerning the
head of the universal church.
" There is no other head of the church but the Lord Jesus Christ;
nor can the pope pf Borne in any sense be head thereof. All true
pastors, in what place soever they be placed, have the same and equal
authority among themselves, given unto them under Jesus Christ, the
only Head, and the chief, and alone universal, Bishop. And therefore
it is not lawful for any church to challenge unto itself dominion or
sovereignty over any other church. The bishop of Rome hath no more
jurisdiction over the church of God, than the rest of the patriarchs,
either of Alexandria or Antioch, have."
To this doctrine subscribe the churches of Helvetia, Scotland, Belgia,
Wittemberg, Bohemia, &c.*
3. The doctrine of the Papists concerning the head of the church.
The canon-law makes the church of Borne higher than all others by
the head; affirming the church of Borne to be " the head and prince of
all nations, the mother of faith ;" that it " had this headship, not from
the apostles, but from the Lord himself; and hath the eminency of
power over the universal church, and the whole flock of Christian
people; [and is] the hinge and head of all churches; as the door doth
turn upon the hinges, so all churches by God's appointment" (but
where, I wonder) " are governed by the authority of this holy seat; the
first of all other seats, without spot or blemish, or any such thing;"
(that is a loud one!) " the mistress of all other churches ; a glass and
spectacle unto all men, to be followed in all things [which] she appointeth." " Against which church of Borne whosoever speaketh any evil, or
endeavours to take away her privilege, is forthwith a heretic; and whoso
shall refuse obedience to the apostolic seat, is an idolater, a witch, and
Pagan." f
Reader, these are high and swelling .words; but the best on [of] it is,
[that] it is false doctrine.
The Roman Catechism propounds the question, " What are we to think
of the bishop of Borne ? " and answereth, " The account and unanimous
opinion of all the fathers " (O horrible falsehood!) " concerning him was,
that this visible head was necessary to the constituting and preserving of
the unity of the church." J
Beader, thou shouldest know that this is a great cause of division,
not of union; for many churches have separated from them, and continue without communion with them, for this as well as for other
reasons.
* Confetf. Helvet. cap. I / } Confett. Scoticana, art. 16, de Ecclerid; Con/eft. Belgica,
art. 29; Confute. fHttemi., de tummo Pontifice ; Confett. Bohemica, art. 8.
t Corpue
Juris Can,, Decret. pars il. quest, vii. cap. Beati ; diet. xxtt. cap. Romano Ecclesid ceeterarwn Primatum habet, et Glost.; diet. xxii. cap. Non, et Glost., Sacrorancta; diet. xxi.
rap. Quamvia; ibid. cap. Denique; dist. xix. cap. Enimvero; diet. xxii. cap. Omnes;
diet, bucxi. P. Greg. VII. cap. Si gut.
J Catechism** Trident inus, in Expos. Symb.
Apott.

552

SERMON XXV.

POPERY NOVELTY.

Bellarmine lays down this assertion : " The pope is- immediatefy appointed by Christ" (but I wonder where) "the pastor and head, not
only of all particular churches, but also of the whole universal church
taken together." * But this is their so well-known doctrine by all, that
I need quote no more that do assert it.
VII.

OF INFALLIBILITY.

1. The doctrine of the apostle* concerning the fallibility of churches


And pastor.
" For now we see through a glass darkly: now I know" but " in
part." (1 Cor. xiii. 12.) "But when Peter was come to Antioch, I
withstood him " (Peter, the pope's pretended predecessor) " to the face,
because he was to be blamed." (And yet his successor must not be
blamed, though through his negligence he should draw many to hell; as
before is shown.) " For before that certain came from James, he"
(Peter) " did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
But when I saw that they walked not uprightly according to the truth of
the gospel, I said unto Peter before them all," &c. (Gal. ii. 1114.)
Reader, from hence thou mayest learn that the successor, so called,
claimeth a greater privilege than his supposed predecessor had; for Peter
did err, but the pope, forsooth, cannot. Yet Papists call this text " a
rough scripture;" for it so puzzleth them, that they know not how to
answer it. [See] Rom. xi. 1821 ; turn to it,verse 22: "Behold
therefore the goodness and severity of God: on them" (the church of
the Jews) " which fell, severity; but toward thee," (the Gentiles, and
[thej church of Rome amongst them,) "goodness, if thou continue in
his goodness:" (as she hath not:) " otherwise thou also shalt be cut off."
Where then is her infallibility ? " Babylon the great is fallen, is fallen,
and is become the habitation of devils," (and yet cannot err; no more
may devils,) " and the hold of every foul spirit," (and yet boasts [that]
she is without spot,) " and a cage of every unclean and hateful bird,"
(Rev. xviii. 2,) and yet is the holy mother-church. All this is hard to
be reconciled. Read also, [in] the second and third chapters of the
Revelation, what is said of the seven churches; and then look for good
proof that infallibility is settled by Christ upon the church of. Rome
above all other churches, before thou believest any such privilege to be
granted to it.
2. The doctrine of the Protestants and Reformed churches concerning
the fallibility of churches.
" As the churches of Jerusalem, Alexandria, and Antioch have erred; so
also the church of Rome hath erred; not only in their living and manner
of ceremonies, but also in matters of faith."f "When general council
are gathered together, (forasmuch as they be an assembly of men,
whereof all be not governed with the Spirit and word of God,) they may
err, and sometime have erred, even in things pertaining unto God."
Hereunto agree many other churches in their Confessions.
ELLA RM IN us De Condi. Autorit. lib. ii. cap. 15.
t Church of England, art. 19.
Article 21.
Confess. Helvei., de Eccksid; Confess. Saxon., de Eccles. ; Confetti.
JVittemberg., de Conciliif.

SERMON XXV.

POPERY A NOVELTY.

553

3. The doctrine of the Papitt concerning [the] infallibility of the


church.
They teach that "the visible church, whose rector is the pope of
Rome, never hath erred, never can err." *
Bellarmine affirmeth, (1.) "That the pope, when he teacheth the
whole church, can in no case err in things appertaining to faith." f (2.)
" Not only the pope of Borne, but the particular church of Borne, cannot
err in faith." (3.) "The pope of Borne cannot err, not only in
decrees of faith, but also not in precepts of manners which are prescribed
to the whole church and are necessary to salvation, or in those things
which in themselves are good or evil.'* (4.) " It is probably and
piously to be believed, that the pope not only as pope cannot err, but as
a particular person cannot be a heretic," (this is a foul mistake; for
several popes have been heretics in the judgments of some of their
popes: so that some of them must needs err; either some of them in
being heretics; or others of them in saying they were, if they were not,)
"by pertinaciously believing any thing that is false, contrary to the
faith." || (5.) Saith he, " Our opinion is, that the church cannot absolutely err; neither in things absolutely necessary, nor in other things
which she propoundeth to be believed or done by us, whether they be
expressly contained in the scriptures or not." *|[ (6.) " In these two
things all the Catholics do agree : First. That the pope with his general
council cannot err in making decrees of faith, or general precepts of
manners. Secondly. That the pope, alone or with his particular council,
determining any thing in a doubtful matter, whether he may err or not,
ought to be obeyed by all the faithful." ** A goodly agreement!
Becanus gives the opinion of the Papists; saying, " (i.) That the
church is the judge of controversies, (ii.) That the rule by which the
church doth determine controversies, or give its definitive sentence, is not
the scripture only, but the scripture and tradition together, (in.) That
the church according to the rule" (of scripture and tradition) " pronounceth sentence, either by the pope, the pastor of the church; or by a
council approved by the pope ; and both ways infallibly." ff
Pighius also puts-in his judgment that " the pope cannot any way be
a heretic, nor publicly teach heresy, though he alone determine any
matter." $ J
But, reader, notwithstanding all this confidence of infallibility, whether
of pope or councils or both, they are proved to have erred, from the
historical narratives of their own writers. Baronius acknowledged that
pope Honorius was counted a heretic, joining with the Monothelites, or
those that denied two wills in Christ; and [this is acknowledged] by
their own Genebrard, |||| and by the Bhemists: though some of them go
one away, and some another, to salve the infallibility; yet in vain, when he
was condemned by a general council, and anathematized, with six more,
Catechismut Trident., in E*pot. Symb. 4pott. de Ecclet. quwst. 15;" Test. Rhemiet.
Annot." on 1 Tim. i. 15; and Eph. v. 24.
t BELLARMINUS De Rom. Pontif. Hb. iv.
cap. 3.
t IHd. lib. iv. cap. 4.
Ibid. lib. iv. cap. 6.
II Ibid. lib. iv.
cap. 6.
IT Idem Dt Ecclet. Milit. lib. ill. cap. 14.
** Idem De Rom. Pont.
lib. iv. cap. 2.
ft Catholici iria decent, Stc.BECANI Manuale, lib. i. cap. 5.
it PIGHIUS De liter. Eccl. lib. iv. cap. 8.
55 SIONDANI Epitome BARONII, pan ii.
p. 96.
tin QKNKBRARDI Chron. lib. iii. p. 484.

554

SERMON XXV.

FOPSRY A NOVELTY.

holding the same heresy; and this when the legates of pope Agatho
were present; whose epistles to Sergiue, &c., were produced and read in
the council, and. judged heretical, destructive to men's souls, and condemned to be presently burned; and so they were. *
Their own Baronius also gives an account of the barbarous actings of
pope Stephen VII. (called " the sixth ") toward the dead body of Formosus, his predecessor: for, taking it out of the sepulchre, [he] set it,
clothed in its pontificalibue, [" pontificals,"] in the pontificial seat; and,
after he had derided it, took off its vestments, and cut off three fingers,
and cast it into the river Tiber: and all that Formosus had ordained, he
degraded, and ordained them again, f " This pope," saith the author,
" gathering a synod, approved his inhuman fact [deed] ; which was
condemned again by pope John IX., as he had made void the decrees of
Formosus." And thus they can decree, and others rescind and decree the
contrary, and act worse than Heathens; and yet not err, any of them,
in faith or manners ; which to any man's reason seemeth very strange.
Besides, Marcellinus was an idolater; Liberius, an Arian; Siricius,
Calixtus, Leo IX., and Paschalis condemned ministers.' marriage. John
XXII. held, that the souls of the wicked should not be punished till the
day of judgment. John XXIII. denied the soul's- immortality. John
XI. kept for his paramour a famous strumpet, called Marozia. John
XIII. at dice called to the devil for help, and drank a health to him;
lay with his own mother and his father's concubine; ordained deacons in
a stable; for money made boys bishops; committed incest with two of
his sisters; at last being found in the act of adultery, was slain by the
woman's husband.
Pope Sylvester II. was a conjuror. He, inquiring of the devil how
long he should live, was answered, Till he should say Mass in Jerusalem.
In the Lent after, as he was saying Mass in the chapel of St. Cross, he suddenly fell sick; and remembering that that chapel was called " Jerusalem,"
he perceived how he was cozened by the devil. Before he died, he
bequeathed his soul to the devil, and commanded his cardinals that after
his death they should cut his body in pieces, and so bury him. || Pope
Hildebrand was a conjuror; and inquiring of the host (which, they say,
is the body of Christ) for an answer against the emperor, because it
would not speak, he threw it into the fire and burned it. [[ For many
Condi. Comtantinop. VI. act. 13; SURIUS, torn. tt. p. 992; CARANZJE Summa Condi.
P. 591, 610, 612.
Ita furore perdtu homo, no quod jure Uceret, ted quod exaestuans
rabies suaderet, implens.SPONDANI Epitome BARONII, pars ii. p. 247 "A man BO
transported with rage, fulfilling, not what he lawfully might do, but whatever an overboiling
frenzy prompted him."EDIT.
Ipse Marcellinus ad sucr\ficium ductus est, ttt sacrificaret; quod et fecit,CARANZJE Condi, p. 72.
Liberium ttedio victum exilii in
h&reticam pravitatem subtcripsiste, asserit Hieronymvs: testaniw idipsum alii quoque
antiqui seriptore* ; ac deniyue ipte Liberius scriptis literis ad, See SPONDANI Epitome
BARONII, in ann. 367.
II Sylvestrwn //., Benedictum IX., Gregorittm VL, Oregorium VII., fuitse magot, narrai BENNO cardinalis. Sylvester II. inter ipsae mortis
anaustias supplicat manus et tinguam tibi abscindi, per quas sacrificando d&monibus Dewn
inhonoravit. "Cardinal Benno relates that Sylvester II., 8tc., were magicians. Sylvester
II. in the very pangs of death begged that his own hands and tongue might be cnt off; by
sacrificing with which to devils, he had dishonoured God."EDIT.
f Hildebrandus (qui
Gregorius fil.) consecratam eucharisiiam in ignem projecit, consilient deewonet contra
Henricw* IV* imptratorem.BENNO cardinality qui et plura de hoc et aliie Ronutnispontificibut miranda narrat^ qua nullus hittoncorum, neque Plalina nec_ quisquam /itu, prodidit.
" This account is taken from Cardinal Benno, who also relates several other wonderful

8IRMON XXV.

POPERY A NOVE1.TT.

555

wickednesses he was deposed and banished. Pope Leo X. pleased with


die great sums of money which he had got by indulgences, said to
cardinal Bembus, " See what abundance of wealth we have gotten by
this fable of Christ!" And when he lay upon his death-bed, the same
cardinal rehearsing a text of scripture to him, he replied, " Away with
these fables concerning Christ1" Pope Nicolas I. forbade marriage to
the clergy; saying [that] it was more honest to have to do with many
women privately, than openly to take one wife. John XXIV. was accused
before the council^of Constance for heresy, simony, murder, poisonings,
adulteries, and sodomy; which being made good against him, he was
deposed and imprisoned. Pope Eugenius IV. was deposed by the
general council at Basil, for " being a simonist and guilty of perjury,
being a schismatic and an obstinate heretic." * It would make a large
book, to give an account of the failings of popes in matters both of life
and faith; but I have but little room allowed. Take two general expressions of their own authors, and then judge : " What then was the face
of the holy Roman church? How exceeding filthy, when the most
potent, and yet the most sordid, whores did rule at Borne, and their
lovers [were] thrust in Peter's chair!"f Another, fixed enough to
the Popish religion, acknowledged that "in this one thing that age
was unhappy,that, for near one hundred and fifty years, about fifty
popes did wholly fall away from the virtue of their ancestors, being
rather apotactical" (irregular) " and apostatical than apostolical." $
And as the church, if thereby [be] understood the pope, bath failed;
so also, if taken for general councils, [it] hath also failed; as is plain by
this infallible argument,in that several general councils, ratified by
popes, have decreed things contradictory, and that in matters of faith;
and some of them must necessarily err; except contradictions can be
reconciled, and both parts be true ; which is impossible. For example;
the general councils of Constance and of Basil have fully asserted that a
general council is above the pope, and [that he] is to be judged by them,
and by them may be deposed ; in these words : " Not one of the skilful
did ever doubt but that the pope was subject to the judgment of a
general council in things that concern faith; and that he cannot without
their consent dissolve or remove a general council; yea, and that this is
an article of faith, which, without destruction of .salvation, cannot be
denied; and that the council is above the pope de fide [' in matter of
faith'] ; and that it cannot be removed without their own consent; and
things respecting this and other Roman pontiffs, which no other historian, neither Flatina
nor any one else, has revealed."EDIT, fide ILLYBICI Catalogue, pp. 219231,
223, &c.
* LAURBNTIJ Sunn Concilia, torn. IT. p. 104.
t Vide LOITPBANDOM, lib. ii.
cap. 13; et BARONII Annales, ad an. 912; vel . qvibut videat faedittimam
hujut temporis eccletia Romana faciem, ad an. 912. " From whom yon may see the most
filthy appearance of the Roman church at this time."EDIT.
J GBNEBRARDUS
i ifculum decimum ; Infeli* dicitttr hoc tecuhtm, ethaiutum hominibut inffento et doctrin4
clan, fine Ham Claris principibu* et pontificibus, in quo nihilferd dignum mcmorid potteritutit geetum tit: hoc ipto infelicittimwn, yuod eccletia etset tine vllo bono feri pontijice.
Hoc vero no infelis, quod per anno* feri 150 pontijice cirviter 60 Johanne,
scilicet, fl/I, qui Nicolao et sidriano II. tunctit tuccettit, ad Leonem IX. tuqvea virtute
majerum prortus defeccrint, apotactici apoeialivivepotia* qitam apostolici. tanto ponti/icum
ntiinero, tjuinquc modo, et salit tenutter, laudantur, iff.OKNEBHABDI Chronol. lib. iv.
pp. $52, 553.

556

SERMON XXT.

POPERY A NOVELTY.

that he is a heretic that is against these things." Thus the council of


Basil, owned by pope Eugenius; and the council of Constance,* confirmed by pope Martin V., being personally present in it. And yet
another general council, at the Lateran, under Julius II. and Leo X;,
expressly decree on the contrary that the pope is above a general couneil.f
Till these two can be true, both of them,The pope is above a general
council, and, The pope is not above a general council,the infallibility of
their church (and that even in a fundamental point thereof) is laid in
the dust. Let them choose which side they will, one did err.
VIII. OF THE CATHOLIC CHURCH.

1. The doctrine of the apostles concerning the catholic or universal


church.
" Unto the church of God which is at Corinth, with all that in every
place call upon the name of Jesus Christ our Lord, both theirs and ours."
(I Cor. i. 2.) " For by one Spirit are we all baptized into one body,
whether we be Jews or Gentiles, whether we be bond or free ; and have
been all made to drink into one Spirit." (1 Cor. xii. 13.) "After this
I beheld, and, lo, a great multitude, which no man could number, of all
nations, and kindreds, and people, and tongues, stood before the throne,
and before the Lamb." (Rev. vii. 9.) See also Eph. i. 10, 22; Acts ii.
39; Eph. ii. 19; iii. 15 ; Acts ii. 47; Matt, xxviii. 19; Mark xvi. 15;
Acts ii. 21 ; Rom. i. 16; Gal. iii. 28; Acts xiii. 39; Rom. x. 4 ; Luke
xiii. 28, 29; Acts x. 35.
Reader, observe that these scriptures speak of the church under
Christ, the Head thereof; (making no mention of owning of, or being
joined to, any mortal man, as their visible head;) in which church (not
limited or confined to the church of Rome) there is salvation.
2. The doctrine of the Protestants concerning the catholic or universal
church.
" The catholic or universal church, which is invisible, consists of the
whole number of the elect, that have been, are, or shall be gathered into
one, under Christ, the Head thereof; and is the spouse, the 'body, the
fulness of Him that filleth all in all.'
"The visible church, which is also catholic or universal, under the
gospel, (not confined to one nation, as before under the law,) consists of
all those throughout the world that profess the true religion, together
with their children; and is the kingdom of the Lord Jesus, the house
* Primo, definitur quod generalis tynoaut, in Spiritu Sancto tegitimi congregate, generate
concilium facient, eccletiam miliianiem reprasentans, potestatem a Christo immediate
habet, cut quilibetf cujuscunque status, etiamsi Papalis existat, obedire tenetur in
hit qua pertinent ad fidem et ad extirpationem schismatum et ad generalem reformationem
ecclesice in capite et in membris. Secundo, declarat quad quicunque, cujuscunque dignitatis,
et etiamsi Papalis esristat, qui inandatis autpraceptie hujus sancta synodi, et cujuscunque
alterius concilii generalis, obedire contumaciter contenipserit, nisi resipuerit, condignae pasnitentia subjiciatur et debite puniatur. Tertia, declarat quad ipsum generate concilium pro
pramissis eaque concementibus congreyatum, sine ipsiut connensu, per nullum, qudvis
mttoritate, etiamsi Papali dignitate prasfulgeat, dissolvi, transferri, avt ad aliud tempu
prorogari potett. Heec tria sunt veritates fidei Catholica, ambus pertinaciter repugnant est
centendut Aareticue.
t Cum etiam solum Romanwn pontificem, pro tempore existentem, tanquam authoritatem super omnia concilia Aaoentem, conciliorum indicendorum,
transferendorum, ac dissolvendorum plenum jus et potestatem habere, e concitiorwn confestione manifesto constet.LACTRENTII SUBII Condi, torn. IT. p. 683. There was but one in all
the council bnt gave hie placet hereunto, that would not recede from the determination of
the council of Basil. Ibid. p. 684.

SERMON XXV.

POPERY A KOVBLTY.

557

and family of God, out of which there is no ordinary possibility of salvation."


This is the confession also of the churches of Helvetia, Bohemia, Belgia, Wittemburgh, &c.*
3. The doctrine of the Papist* concerning the catholic or universal
church.
The Trent Catechism maketh that the only church, that is under the
pope; excluding all others that submit not to him as the vicar of
Christ.f The same in a general council made it necessary to salvation,
te be subject to the pope of Rome,by Leo X.| Pope Pius II. approved
this doctrine : " I came to the fountain of truth, whichthe holy doctors with one voice say that he cannot be saved that holdeth not the
unity of the holy church of Rome; and that all those virtues are maimed
to him that refuseth to obey the pope of Rome, though he lie in sackcloth and ashes, and fast and pray both day and night, and seem in other
things to fulfil the law of God. We learned that the one Catholic and
apostolical church " (of Rome) " is the mother of all the faithful, out of
which there is no salvation."
But, reader, dost thou think that God will damn any holy, humble,
and believing persons, because they are not subject to the pope ? Hath
God any where made such subjection to him a condition of salvation ?
Let them show it, if they can. Or are there no such persons in the
world that are holy and believing, that do not submit unto the pope ?
There are many thousands, that know themselves better than his infallible
Holiness can know them, that know that to be a falsehood.
Neither doth Bellarmine vary from them in his definition of "the
church:" " That it is a company of men knit together in the profession of the same Christian faith and communion of the same sacraments,
under the government of lawful pastors, especially of the bishop of
Rome, Christ's vicar upon earth. From whence it might be easily
gathered," saith he, "who do belong to the church, and who do not.
There are three parts," as he goeth on, " of this definition of the church :
(1.) Profession of the true faith; (2.) Communion of the sacraments;
(3.) Subjection to the pope of Rome, the lawful pastor. By the first,
all infidels, Turks, Pagans, heretics, and apostates, are excluded from the
church; by the second, catechumens and excommunicated persons be
excluded; by the third, all schismatics, that have the word and sacraments, but do not submit to the lawful pastor:" (the pope:) " but all
others, though they be reprobates, wicked, and ungodly, are included in
the church." ||
Mark this, good reader, whether this sounds like the apostles' doctrine
before laid down:if men be never so good and holy, though [they be]
converted and believe, if they do not submit to the pope as the universal
* Confess. Gall. art. 27, 28 ; Conf. Helvet. 11. cap. 17; Bohem. cap. 8 ; Belg. art. 27 ;
Wittemb. art. 32.
f Catechit. Rom., in Symb. pp. 139, 141.
% Condi. Later an.
Abrogat. Pragmat. Sonet. Bull.
Ad fontem veri perveni, quern tancti doctores,
quorum una vox est, salvari non paste yui eanctte Romana ecclesia non tenet vnitatem ;
omnesque illat virtutet inancas ette ei yui tumrno pontifici obedire recusat, yuamvis, in tacco
et cinere jacens, dies et nodes jejunet et oret, et in cateris videatur legem implere. Didicimus unam ecclcsiam Catholic/am et apoftolicam (subaudi Romanam) esse matrem omnium
fideliwn, extra quam non invenitur talus.Pn II. Butta Retractationum, apnd LAUREN
StJRii Condi, torn. iv. p. 606.
H BELLARMINus De Eccles. Jtft7u.lib. Hi. cap. 2.

558

SERMON XXV.

POPERY A NOVELTY.

head, they are no members of Christ's church, nor can be saved: and if
they be wicked and ungodly, if they own the pope, they are included in
the church. 0 what an odious religion is that, which damns all the
Christians in the world beside themselves! 0 what wretched dissembling is this,to call their church " the most holy church, without spot
or wrinkle or any such thing;" when the worst might be, and are,
owned as members thereof, if they profess subjection to the pope! But,
however, by this the head and members are conformable, and let them
go together.
IX. OF JUSTIFICATION.

1. The doctrine of the apostles concerning justification.


" Now to him that worketh not, but believeth on him that justifieth
the ungodly, his faith is counted for righteousness. Even as David
describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the
Lord will not impute sin." (Rom. iv. 58.) " Not imputing their
trespasses unto them. For he hath made him to be sin for us, who
knew no sin ; that we might be made the righteousness of God in him."
(2 Cor. v. 19, 21.) "Even the righteousness of God which is by faith
of Jesus Christ unto all and upon all them that believe : being justified
freely by his grace through the redemption that is in Christ Jesus."
(Rom. iii. 22, 24.) See Rom. iii.' 25, 28; Titus iii. 5, 7; Rom. v. 17
19 ; Gal. ii. 16 ; Phil. iii. 9 ; Acts xiii. 38, 39; Eph. ii. 8, 9.
2. The doctrine of the Protestants concerning justification.
"We are accounted righteous before God only for the merit of our
Lord and Saviour Jesus Christ by faith, and not for our own works and
deservings."
" Those whom God effectually calleth, he also freely justifieth; not by
infusing righteousness into them, but by pardoning their sins, and by
accounting and accepting their persons as righteous; not for any thing
wrought in them or done by them, but for Christ's sake alone; imputing
the obedience and satisfaction of Christ unto them; they receiving and
resting on him and his righteousness by faith: which faith they have not
of themselves ; it is the gift of God."
To this doctrine consent the Reformed churches in Helvetia, Bohemia,
France, Belgia, &c.*
3. The doctrine of the Papists concerning justification.
" Justification is not only the forgiveness of sin, but also the sanctification and renovation of the inward man by a voluntary susception of
grace and gifts; whereby a man, of unjust, is made just, and, of an
enemy, is made a friend, that he might be an heir according to the hope
of eternal life. The only formal cause of justification is the righteousness of God; not wherewith he himself is righteous, but whereby he
makes us righteous ; namely, by which, being given to us by him, we
are renewed in the spirit of our mind, and not only reputed, but are,
and are truly called, * righteous;' receiving righteousness in ourselves,
every one according to his measure, which the Holy Spirit imparteth to
Confess. Helvet. T. cap. 4, 16; et //. cap. 15 ; Bohemiea, cap. 6, 7; Gal. art. 12, 22;
August, art. 4, 6, 26; Bclg. art. 22, 24 ; ttemberg. art. 5; Basil, art. 8.

SERMON XXV.

POPERY A NOVELTY.

559

each as he will, according to every one's own disposition and co-working.


If any one shall say that a man is justified by the sole imputation of the
righteousness of Christ, or in the sole remission of sin, excluding grace
and charity, which is shed abroad in then hearts by the Holy Spirit, and
is inherent in them; or that the grace whereby we are justified is only
the favour of God; let him be accursed." *
Reader, by this council thon mayest see how the Papists do confound
justification and sanctification together, and place it in our inherent
righteousness. Though these are not separated, [so] that any should be
justified that are not sanctified, penitent, and believing; yet they are
carefully to be distinguished.

J
1
I
;
|

X. OF MERIT OF GOOD WORKS.

i
\
t
I

1. The doctrine of prophets, Christ, and hie apostles.


"All our righteousnesses are as filthy rags." (Isai. lxiv.6.) "Can a
man be profitable unto God? Is it" any "gain to him that thou
makest thy ways perfect ? " (Job xxii, 2,3.) " If thou be righteous, what
givest thou unto him ? or what receiveth he of thine hand ? " (Job xxxv.
7.) " We are unprofitable servants : we have done that which was our
duty to do." (Luke xvii. 10.) "For I reckon that the sufferings of this
present time are not worthy to be compared with the glory which shall
be revealed in us." (Bom. viii. 18.) [See] also Psalm cxxx. 3; cxliii.
2; Rom. iv. 26; 1 Cor. iv. 7 ; Bph. ii. 9.
2. The doctrine of the Protestants.
" We cannot by our best works merit pardon of sin or eternal life at
the hand of God ; by reason of the great disproportion that is between
them and the glory to come, and the infinite distance that there is
between us and God; whom by them we can neither profit, nor satisfy
for the debt of our former sins ; but when we have done all we can, we
have done but our duty, and are unprofitable servants: and because,
[though] as good, they proceed from his Spirit, yet, as they are wrought
by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment." To this
doctrine the Reformed churches do subscribe.f
3. The doctrine of the Papists.
" If any one shall say that the good works of a justified person are so
the gifts of God that they may not also be the good merits of him that
is justified; or that he that is justified doth not, by the good works
which he doeth, by the grace of God and merit of Christ, (of whom he
is a living member,) truly merit increase of grace, eternal life, and (if he
depart in a state of grace) the enjoyment thereof, and moreover also
increase of glory; let him be accursed."J
Juttificatio non est tola peccatorum remittio, ted et sanctificatio et renovatio inieriari*
hominit per voluntariam suiceptionem gratia et donorum, Sic. Unica formalis centra eju
ett jvttitia Dei, tte.; qua, videlicet, ab eo donati, renovamur tpiritu mentit nottrai, &c. Si
quit dixerit homines juttificari vel told imputations juttilia Chritti, vel told peccatorum
remittione, etelusd gratia et charitate, qua in cordibvt eorum per Spintwa Sanctum diffundatur, atgue illit inhareat; aut etiam gratiam qua juttifficamur ette tantum favorem Dei ;
anathema tit.Condi. Trident, eess. vi.
t Confess. fPittemb., de bonis Operibut ,
Bohem. art. 7 j Saxon, art. 3 et 8 ; ^iuguet. art. 4 et 20 ; ffekret. II. cap. 16; Belg. art.
24 ; jfryentinenrit, cap. 10.
t Si quit dUnrit hominit juttijlcati bona opera ita
ette dona Dei, ut non tint etiam bona iptiut jutti/icati merit } out iptvm justiftcatvm bonit

560

SERMON XXV.

POPERY A NOVELTY.

" Men's works, proceeding from grace, deserve or merit heaven. If


the joy of heaven be retribution, repayment, hire-wages for works, then
works can be no other but the value, desert, price, worth, and merit of
the same." " The word * reward' in Latin or Greek is the very stipend
that the hired workman or journeyman covenanteth to have of him
whose work he doeth, and is a thing equally and justly answering to
the time and weight of his travails and works, rather than a free gift,"
&c.* " It is most clear to all not blinded in pride and contention, that
good works are meritorious and the very cause of salvation."f
" The heavenly blessedness which the scripture calls ' the reward of the
just,' is not given of God gratis and freely, but is due to their works ;
yea, God hath set forth heaven to sale for our works."$ " Fa* be it
from us that the righteous should look for eternal life, as a poor man
doth for his alms; for it is much more honour for them as victors and
triumphers topoeeess it, as the garland which by their labour they have
deserved." "Although the restoration of mankind be ascribed to the
merits of Christ, yet it is not for Christ's merits that our works are
rewarded with eternal life ; neither doth God, when he gives the reward,
look toward Christ's death, but only to the first institution of mankind ;
wherein by the law of nature it was appointed that, in the just judgment
of God, obedience should be rewarded with life, as disobedience is with
death."||
" A supernatural work, proceeding from grace, within itself and of its
own nature, hath a proportion and condignity with the reward, and a
sufficient value to be worth the same. The reward, therefore, is not
given for Christ's merit. It must not be denied but our merits are
true merits; so that the works of the godly, proceeding from grace,
have of themselves an inward worthiness, and are proportionable to the
reward," &c.f
The Papists in this point are not all of a mind; but many of them
swell with horrible pride, and think [that] themselves do deserve heaven as well as a journeyman doth his wages, and cannot be brought
to stoop so low as to receive the highest happiness as the free gift of
God.
XI. OF WORKS OF SUPER- ROGATION.

1. The doctrine of the scripture.


" And I commanded the Levites that they should cleanse themselves.
Remember me, 0 my God, concerning this also, and spare me according
to the greatness of thy mercy." (Neh. xiii. 22.) [See] Luke xvii. 10 ;
Gal. v. 17.
2. The doctrine of the Protestants.
"Voluntary works, besides, over, and above God's commandments,
which they call ( works of super-erogation,* cannot be taught without
arrogancy and impiety: for by them men do declare that they do not
operibus, ire., no vert mereri augmentum gratia, vilam eetemam, et ipsius vita atema, &tc.,
contectaionem, atque etiam gloria augmentttm } anathema tit.Concil. Trid. sees. vi.
Rhemiste on 1 Cor. ill. 8.
t Rhemists on Heb. vi. 10.
t ANDHADII Orth.
E*plic. lib. vi.
Dean of Louvain'e Explicit. Art. I^ooan. torn. ii. art. 9.
H BAIHS Oe Merit. Operum, lib. i. cap. 9.
[ SAUREZ in Thvmai Tertiam, torn. i.
diet. xli. sect. 3, sg. Secundo, et Oportet.

SERMON XXV.

POPERY A NOVELTY.

561

only render unto God as much as they are bound to do, bat that they do
more for his sake than of bounden duty is required; whereas Christ
saith plainly, ' When ye have done all that are commanded you, say,
We are unprofitable servants.'"
Against such works are the Reformed churches also in, Helvetia,
France, Saxony, &c.*
3. The doctrine of the Papists.
"The fastings and satisfactory deeds of one man be available.to
others; yea, and holy saints and other virtuous persons may in measure
and proportion of other men's necessities and deservings allot unto them
as well the super-erogation of their spiritual works, as those that do
abound in worldly goods may give alms of their superfluities to them
who are in necessity.") Again: they expound 1 Cor. ix. 16, "But
now, preaching not only as enjoined me, but also as of love and charity
and freely, without putting any man to cost, and that voluntarily and of
very desire to save my hearers, I shall have my reward of God; yea, and
a reward of super-erogation, which is given to them that of abundant
charity do more in the service of God than they be commanded."
But, reader, though a man might have more money than he doth need,
yet thou ehalt not find a man that hath more grace than he doth need.
And he that cannot satisfy for himself, cannot impart satisfaction to
another; for none can give what they have not. And if we do what is
no way commanded, we might hear, " Who hath required this at your
hands ? " And though Paul was not burdensome to the Corinthians,
yet he received from other churches to do them service. So that all
that is said falls short to prove works of super-erogation. Let proud
Papists boast of doing more, while thou goest to thy knees to lament
that, when thou hast done thy most and best, [thou] hast done less,
than is commanded.
XII. OF RELIGIOUS WORSHIP.

1. The doctrine of Christ and his apostles,that religious worship is


due only to God.
" Thou shalt worship the Lord thy God, and him only shalt thou
serve." (Matt. iv. 10.) " Let no man beguile yon of your reward in a
voluntary humility and worshipping of angels." (CoL ii. 18.) "And I
fell at his feet to worship him. And he said unto me, See thou do it
not: I am thy fellow-servant: worship God." (Rev. xix. 10.) See also
Rev. xxii. 8, 9. "As Peter was coming in, Cornelius met him, and fell
down at his feet, and worshipped him. But Peter took him up, saying,
Stand up ; I myself also am a man." (Acts x. 25, 26.) Read also Acts
xiv. 1315, 18 ; Rom. x. 14.
2. The doctrine of the Protestants.
" Religious worship is to be given to God, the Father, Son, and Holy
Ghost, and to him alone; and not to angels, saints, or any other creature. The acceptable way of worshipping the true God is instituted by
himself, and so limited to his own revealed will; that he may not be
worshipped, according to the imaginations and devices of men or the
Confets. Helvet. II. cap. 16; August, art. 20; Gal. art. 24; So, art. 3,17} Batil.
art. 10 ; Belg. art. 12.
f Rhemiete on 2 Cor. fill. 14.

562

SERMON XXV.

POPERY A NOVELTY.

suggestions of Satan, under any visible representations, or [in] any other


way not prescribed in the holy scripture." In this the Reformed
churches do agree in their public Confessions.*
3. The doctrine of ike Papists concerning religious worship given to
saints and their relics, and to images.
" The holy synod of Trent doth command all bishops and others that
have -the office and care of teaching, that, according to the use of the
Catholic and apostolical church," (that is false,) "received from the
primitive times of the Christian religion, and according to the consent of
the holy fathers" (this is false too) " and decrees of sacred councils,"
(which yet have decreed against it,) " they first of all diligently instruct
the faithful concerning the intercession and invocation of saints, the
honour of relics, and the lawful use of images: teaching them that
the saints, reigning together with Christ, do offer their prayers to God
for men: and that it is good and profitable, humbly kneeling, to call
upon them; and to run to their prayers, help, and aid, for the benefits
to be obtained from God, through his Son Jesus Christ our Lord, who is
our only Redeemer and Saviour : and that they are of a wicked opinion
that say that the saints, enjoying eternal happiness in heaven, are not to
be called upon ; or who do affirm, either that they do not pray for men ;
or that to pray to them, that they would pray for us, yea, each one
particularly, is idolatry, or contrary to the word of God, or against the
honour of Jesus, the one Mediator of God and men; or that it is a
foolish thing to make humble request in words or in our minds to those
that are reigning in heaven: moreover, that the sacred bodies of the
holy martyrs and others living with Christ, which were living members
of Christ, and the temple of the Holy Ghost, which shall be raised by
him to eternal life and be glorified, are to be worshipped by believers, by
which God bestoweth many benefits on men: so that, whosoever shall
say that veneration and honour is not due to the relics of the saints, or
that these and other sacred monuments are without profit honoured "
(worshipped) " by the faithful, and that for the gaining of their help
the memory of saints in vain is solemnized, are utterly to be condemned,
even as the church hath long condemned them and doth now condemn
them. Moreover the images of Christ, the Virgin Mary, and of other
saints, are especially to be had and kept in churches, and due honour
and veneration to be given to them."f
* Confess. Helvei. cap. 4, 5; Gall. art. 24; Belyica, art. 26; Argent, cap. 11 ; August.
art. 21; Saxon., de Invocatione, &c.
f Mandat sancta synodue omnibus episcopis
et caelerit docendi mitntu curamque mutinentibus, ut juxta Catholics et apostoKea eccletue
sum, a primtevit Christianas reUyionis temporibtts receptwn, sanctorumque pairwn consentionem et eacrorum conciliorum decreta, imprimis de sanctorum intercessions, invocatione,
reliquiarum honore et leoitimo imaginum usu fideles diligenter instruant: docentee eos,
tanctos, und cum Chritto regnantes, orationet twos pro ho minibus Deo offerre; bonum
atyue vfile este simpliciter eta invocare } et ob beneficia impetranda a Deo per Filiwm ejus,
ire, ad eorum orationet, opem, auxittwnque confugere : illos vero qw negant sanctos, teternd
felicitate in ctelo frwentes, invocandos este; out qui atterunt, vei illos pro hominibus non
orare, vei eorum, ut pro nobis, etiam tingulis, orent, invocationem ette idololatriam, vel pugnare cum verbo Dei, adversarique honori unius Jtfediatorit Dei et hominwm Jesu CAristi,
vel tiulfum ette, in caslo regnantibus voce vel rnente supplicare; impie sentire: sanctorum
qvoque martyrum et aliorum cum Christo viventium sancta corpora, ytue viva membra
Christi fuerint et temphtm Spirita* Sancti, ab ipto ad aternam vitam tutcitanda et glmficanda, a fideUlrut veneranda esse, per qua multa beneficia a Deo hominibus praestantw:
ita et affirmantet tanctorum rehquiis venerationem atque honorem non deberi, vel eat aliaque

SERMON XXV.

POPERY A NOVELTY.

563

Again: " It is beyond all doubt that believers, according to the


custom always received in the Catholic church, should give to the holy
sacrament the worship of latria," (highest worship,) " which is due to
the true God." (Condi. Trident, sess. xiii. cap. 5.)
The Popish doctors maintain of images in general, that they ought to
be worshipped with the same adoration as the thing represented by the
image. So Aquinas: " The same reverence is given to the image of
Christ as to Christ himself. Since, therefore, Christ is worshipped with
adoration of latria," (highest worship, due to God,) " it follows that his
image ought to be worshipped with adoration of latria," or highest
worship, due to God.
XIII. OF TRAN8DB8TANTIATION.

1. The doctrine of Christ and his apostles,that after consecration in


the Lord's supper there is real bread and wine.

[See] Matt. xrvi. 26, 27 ; Luke xxii. 19, 20. "The Lord Jesus the
same night in which he was betrayed took bread: and when he had
given thanks," &c. "He took the cup, saying, This cup is the new
testament in my blood." Mark, reader: after the blessing it is called
'* bread:" " As often as ye eat this bread, and drink this cup," &c.
" Whosoever shall eat this bread," &c. " Examine, and eat of that
bread." (1 Cor. xi. 2328.) " The bread which we break, is it not the
communion of the body of Christ?" (1 Cor. x. 16.) They "came
together to break bread." (Acts xx. 7.) "And had broken bread."
(Verse 11.)
2. The doctrine of the Protestants.
" Transubstantiation (or the change of the substance of bread and
wine) in the supper of the Lord cannot be proved by holy writ; but
is repugnant to the plain words of scripture, overthroweth the nature
of a sacrament, and hath given occasions to many superstitions and
idolatries, and is repugnant to very sense and reason." Which reasons
have moved all the Reformed churches against the doctrine of transubstantiation.*
3. The doctrine of the Papists.
"If any shall deny the body and blood, together with the soul and
Divinity, of our Lord Jesus Christ, and so whole Christ, to be truly,
really, and substantially contained in the most holy sacrament of the
eucharist;" (Lord's supper;) " but shall say [that] it is there only as in
a sign, either figuratively or virtually; let him be accursed. If any shall
say that the substance of bread and wine, together with the body and
blood of our Lord Jesus Christ, doth remain in the sacrament of the holy
eucharist; and shall deny that wonderful and singular conversion of the
whole substance of the bread into his body and of the whole substance of
the wine into his blood, (the figures of bread and wine only remaining,)
tacra monumenta ajidelittu inutiliter honorari, atque eorum opt intpetranda causa tanciomm memoriae frvttra freqventari, damnandos e*e,prouijampridem eot damnavit et nunc
etiam damnat eccletia: imagine* porrA Christi, Xfeipara Virginis, et aliorttm tanctorum, in
templii prassertim habendat et retinendas, eityue debitwn honorem et venerationem impertiendam.Condi. Trident, eeee. xxv.
Con/. Helv. I. art. 23; et It. cap. 21 ; H'ittem. cap. 19, de Euchar. ; JBatil. art. 6 ;
Scoticana, art. 21.

564

SERMON XXV.

POPERY A NOVELTY.

which conversion" (change) " the Catholic church doth most fitly call
* transubstantiation ; * let him be accursed." *
XIV.

OF RECEIVING BOTH KINDS.

1. The doctrine of Christ and his apostles,that those that have the
bread should also have the cup.
[Read] Mark xiv. 2224; Luke xxii. 19, 20 ; 1 Cor. x. 16. Take,
eat:" " As oft as ye drink it," &c.: " Eat this bread, and drink this
cup," &c.: " Shall eat this bread, and drink this cup. So let him eat of
that bread, and drink of that cup. For he that eateth and drinketh,"
&c. (1 Cor. xi. 2429.)
2. The doctrine of the Protestants.
" The cup of the Lord is not to be denied to the Jay-people ; for both
the parts of the Lord's sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike." That the
people are to receive the wine also, is the confession of [the] Reformed
churches in Helvetia, Bohemia, France, &c.f
3. The doctrine of the Papists.
The council of Constance decreed that, " though Christ administered
this sacrament in both kinds to his disciples, and in the primitive church
it was also accordingly received by believers under both kinds ;" (bread
and wine;) hoc tamen non obstante, " notwithstanding " Christ's institution and the example of the primitive church, " the lay-people shall have
the bread only. Others, that pertinaciously affirm otherwise, are to be
expelled as heretics. Also we command, upon pain of excommunication,
that no presbyter administer it to the people under both kinds of bread
and wine." | The council of Trent 'to the same purpose did decree the
taking away the cup from the people, notwithstanding Christ's institution and administration of it in both kinds; " having a power to alter
and change, so that they keep the substance of the sacrament, as they
judge most profitable for the receivers:" and though they confess the
primitive church received both, yet the church of Rome " for grand and
just reasons hath approved and decreed the people's taking of it in one
kind only."
XV.

OF THE SACRIFICE OF THE MASS.

1. The doctrine of the apostle Paul.


" And almost all things are by the law purged with blood; and without shedding of blood is no remission. Nor yet that he [Christ] should
offer himself often, as the high priest entereth into the holy place every
year with blood of others; for then must he often have suffered since
the foundation of the world: but now once in the end of the world hath
he appeared to put away sin by the sacrifice of himself. So Christ was
Si quit negaverit, in sanctissinue eucharistia: Sacramento contineri, veret realiter, et svbttantialiier, corpus et sanguinem, una cum animd et Divinitate Ckristi, ice. Si quit dixerit
in sacrosancto eucharistiee Sacramento remanere substantiam pants et vini, &c. , neyaveriique
mirabilem illam et singularem conversionem totius sulstcmtiee pants in corpus, et totitis subttantiee vini in sanguinem, &c. Condi. Trident, sees. xiii. can. 1, 2.
t Confess.
Helv. I. art. 22; et II, cap. 21 ; Bohem. cap. 13 ; Gal. art. 36, 38; fftttemb. cap. 19;
Belg. art. 35; Saxon., de Ctena Domin.; August., de Missd, art. 1, 2.
\ Contil.
Constant, sees. xiii.
Condi. Triiitnt. seen. xxi. cap. 13.

SERMON XXV.

POPERY A NOVELTY.

565

once offered to bear the eins of many." (Heb. ix. 22, 25, 26, 28.) " And
every priest standeth daily ministering and offering oftentimes the same
sacrifices, which can never take away sins: but this man, after he had
offered one sacrifice for sins, for ever sat down on the right hand of God.
For by one offering he hath perfected for ever them that are sanctified.
Now where remission of these [sins and iniquities] is, there is no more
offering for sin." (Heb. x. H, 12, 14, 18.) Bead also Heb. vii. 2427.
2. The doctrine of the Protestants,
" The offering of Christ once made is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original
and actual; and there is no other satisfaction for sin, but that alone.
Wherefore the sacrifices of Masses, in the which it was commonly said
that the priest did offer Christ for the quick and dead to have remission
of pain or guilt, were blasphemous fables and dangerous deceits." This
is the doctrine of all Reformed churches against the sacrifice of the
Mass.*
3. The doctrine of the Papists.
" If any shall say that in the Mass a true and proper sacrifice is not
offered to God, let him be accursed. If any shall say [that] in those
words, 'Do this in remembrance of me,' Christ did not institute his
apostles to be priests, or that he did not ordain that they and other
priests should offer his body and blood; let him be accursed. If any
shall say [that] the sacrifice of Mass is only of praise and thanksgiving,
or a bare commemoration of the sacrifice of Christ upon the cross, and
not a propitiatory sacrifice ; or that it profits him alone that takes it, and
ought not to be offered for quick and dead, for sins, punishments, and
satisfactions, and other necessities; let him be accursed." f
So, in that part of the Mass called " the Offertory," the priest saith,
" Holy Father, eternal and almighty God, receive this immaculate host,
which I, thine unworthy servant, offer unto thee, my true and living God,
for my innumerable sins and offences and neglects, and for all them that
stand here about, and also for all faithful Christians both living and
dead, that it may profit me and them unto salvation into eternal life.
Amen."
Again: in the Mass-book the priest prayeth, " We beseech thee, therefore, most merciful Father, through Jesus Christ thy Son our Lord, and
do ask of thee, that thou wilt accept and bless these f gifts, these f
presents, these hofly sacrifices immaculate; especially those which we
offer unto thee for thy holy Catholic church, and all them that assist here,
for themselves and for all theirs, for the redemption of their souls and
for the hope of their salvation : which oblation thou, God, vouchsafe
in all things to make blessed, f ascript, f reasonable, f and acceptable ;
that it may be made unto us the bofdy and blood f of thy mosf beloved
* Confess. Helvet. I. art. 22 ; et IT. cap. 20, 21 ; Basil, art. ; Saxon, art. 14 J Belg.
art. 35 ; Wittemb. cap. 19 ; Bohem. cap. 13 ; Augustana de Missd, art. 13.
t Si
yuis dixcrit in Missd non offerri Deo verum et proprium sacrificium, anathema eit. Si guts
dixerit illis verbis, Hoc facite in meam commemorationem, Christum non instituisse apostolos
sacerdotes, out non ordinasse ut ipsi aliique sacerdotes offerrent corpus et sanguinem suum ;
anathema sit. Si quit dixcrit Missae sacrificium tantam esse laudis et gratiarum aetionit,
ire., non autcm propitiatorittm ; vel soli prodesse sumenti, neque pro vivis et defunclit, pro
peccatit, paenis, satisfactignibus, et aliit necessitalibus, offerri debere ; anathema sit.Condi, Trident, eese. xxii.'rfc Sacrijicio Missae, can. 13.

566

SERMON XXV.

POPERY A NOVELTY.

Son. We present to thy excellent Majesty, of thy gifts and things given,
a pure f host, a holy f host, an immaculate f host; the holy bread f of
eternal life, and the cnp f of eternal salvation. We humbly pray thee,
Almighty God, command that these things be carried by the hands of thy
holy angels on thy altar on high, into the. presence of thy Divine
Majesty; that we all who, of the particifpation of thine altar," (kisses
here the altar,) " have taken the holy bofdy and blood f of thy Son,
may be filled with all heavenly blesfsings and grace." And then the
priest for the dead prays, "Be mindful, also, 0 Lord, of thy menservants and women-servants," (naming their names that are deceased,
for whom friends or kindred would have Mass,) " who have preceded us
with the sign of the faith, and who sleep in a sleep of peace."
View and consider this little piece which I have transcribed, reader, for
thy sake, out of the Mass-book; and then judge whether there be any
such thing concerning the Lord's supper in the scripture, and whether
these be not new doctrines and devices.
XVI.

OF WORSHIPPING THE HOST.

1. The doctrine of the scripture concerning the Lord's supper, where it


is treated of, containeth nothing for the worshipping of it; as, Matt,
xxvi. 26, 27 ; Mark xiv. 2224 j 1 Cor. xi. 2429.
2. The doctrine of the Protestants.
" The worshipping the elements, the lifting them up or carrying them
about for adoration, and the reserving of them for any pretended religious
use, are all contrary to the nature of this sacrament and to the institution of Christ." So say other Reformed churches in their public Confessions of faith.*
3. The doctrine of the Papists.
"It is beyond all doubt that the faithful, according to the custom
always received in the Catholic church," (that is poorly begun of a
learned council,) "may give in veneration the worship of latria,"
(highest worship,) " which is due to God, to'this holy sacrament: for it
is not the less to be adored, because it was appointed by the Lord to be
received; for we believe that the same God is present in it, whom the
eternal Father bringing into the world saith, ' And let all the angels of
God worship him/ " f
Moreover the holy synod doth declare, that " with very great religion
and piety of the church was this custom brought in,that every year,
upon some peculiar holy-day, this high and venerable sacrament with
singular veneration and solemnity should be celebrated; and that it should
in processions, reverently, with honour and worship, be carried about
through the ways and public places." J
XVII.

OF AURICULAR CONFESSION.

1. The doctrine of Christ and his apostles concerning confession of sin.


[See] Luke xvii. 3, 4: James v. 16; 1 John i. 9. See also Prov.
* Confess. Helvet. II. cap. 21 ; Saxun., de Ciena Dam.; fPttlemb., de Etuharislia;
Bastl. ,art. 6.
t Nullus Hague dubitandi locus relingtutur, quin omnes Christi
Jideies,pro more in Catholica eccktid semper rtcepto, la time cultum, qui vcro DO dcbetur,
hwc sanetissiino Sacramento tn veneratwnf exhibeant, Stc.
J Condi. Trident, eess.
xiii. cap. 5.

SERMON XXV.

POPERY A NOVELTY.

567

xxviii. 13; Psalm xxxii. 5, 6; li. 4, 5, 7, 9, 14. In all which places


there is confession of sin to God, to the party wronged by us, and to one
another; but not a word of secret confession of all our sins in the ears of
the priest.
2. The doctrine of the Protestant.
" As every man is bound to make private confession of his sins to
God, praying for the pardon thereof, upon which and the forsaking of
them he shall find mercy; so he that scandalizeth his brother or the
church of God, ought to be willing, by a private or public confession and
sorrow for his sin, to declare his repentance to those that are offended,
who are therefore to be reconciled and in love to receive him." So other
Reformed churches.*
3. The doctrine of the Papist.
" Let every one, both men and women, truly make confession of all
their sins at least once a year to their own priest, or some other, having
leave first from their own priest; else he can neither absolve nor bind
him." f
" The universal church, to the great profit of souls, doth keep the custom of confession in that holy and most acceptable time of Lent; which
also this holy synod doth most highly approve and receive, as piously
and with good cause to be retained."
" If any shall deny sacramental confession either to be instituted or
to be necessary to salvation by divine right; or shall say [that] the manner of making secret confession to the priest alone is not instituted and
commanded by Christ, but is a human invention ; let him be accursed."
" If any shall say that in the sacrament of penance it is not necessary to remission of sin, and that by divine right, to confess all and
every mortal sin that one can by all due diligent premeditation call to
remembrance, even those that are secret sins and against the last precept
of the Decalogue, and the very circumstances which alter the kinds of
sin; let him be accursed." ||
XVIII.

OF PENITENTIAL SATISFACTION.

1. The doctrine of the scripture.


" Then shalt thou remember thy ways, and be ashamed. And I will
establish my covenant with thee: that thou mayest remember, and be
confounded, and never open thy mouth any more because of thy shame,
when I am pacified toward thee for all that thou hast done, saith the
Lord God." (Ezek. xvi. 6163.) "Ye shall loathe yourselves in your
own sight. Not for your sakes do I this: be ashamed and confounded
for your own ways." (Ezek. xxxvi. 31, 32. See Hosea xiv. 2, 4.)
2. The doctrine of the Protestants.
" Although repentance be not to be rested in as any satisfaction for
Confess. Helvet. II, cap. 14; Argentinensi*, cap. 20; Augutt., de Confett.} Saxon.,
de Ptenitentid } Wittemb., de Confessions,
t Concii. Lateran. can. Md.
1 Unde
jam in unwertd eccletid, nun ingenti animarum fidelium fructu, obtervatur mot tile talutarie, aero illo et mcutimo acceptabili tempore Quadragesima } quern morn, Stc.Concii.
Trident, sees. xiv. cap. 5.
'$ Si quit negaverit confetsionem tacramentalem vel inttitutam vel ad sahttem neccssariain ete jure divino, ire.Concii. Trident, eese. xiv. can. 6.
|| Si quit dixeritin sacramento pamUentue ad remisnonem peccalomm ncccssariwin nan esse
jure divino conjiteri oatnia et stngula pcccata mortalia, ire.Concii. Trid. sens. Jtiv. can. 7.

568

SERMON XXV.

POPERY A NOVELTY.

sin or any cause of the pardon thereof, which is 'the act of God's free
grace in Christ; yet is it of such necessity to all sinners, that none
might expect pardon without it." So other churches.*
3. The doctrine of the Papists.
" If any shall say that the whole punishment, together with the guilt,
is always remitted by God, and that the satisfaction of the penitent is no
other than .the faith whereby he apprehendeth Christ to have satisfied
for him; let him be accursed.")
" If any shall say that God is not satisfied for sins, as to temporal
punishment, through the, merits of Christ, by the punishments which he
inflicts and we patiently bear, or by such as are enjoined by the priest,
nor by those that we voluntarily put ourselves unto, nor by fastings,
prayers, alms-deeds, and other works of piety; and that therefore the
best repentance is only a new life; let him be accursed." J
" If any shall say that the satisfactions whereby penitents through
Jesus Christ do redeem sins, are not the worship of God, but the traditions of men, thwarting the doctrine of the grace and true worship of
God and the benefits of the death of Christ; let him be accursed."
XIX.

OF VENIAL SINS.

1. The doctrine of Christ and hie apostles.


" I say unto you, That every idle word that men shall speak, they
shall give account thereof in the day of judgment." (Matt. xii. 36.)
" For the wages of sin is death." (Rom. vi. 23.) See Eom. v. 12; and
Isai. Iv. 7.
2. The doctrine of the Protestants.
" As there is no sin so small but it deserves damnation, so there is no
sin so great that it can bring damnation upon those that truly repent."
So other churches also.[|
3. The doctrine of the Papists.
" Some sins are venial, neither offering injury to God, nor deserving
hell, nor binding us to be sorry for them; but may be forgiven by
knocking of the breast,^[ going into a church, receiving holy water, or
the bishop's blessing, or crossing one's self, or by any work of charity,
though we never think actually of them."** " Those sins which in their
own nature are not contrary to the love of God and our neighbour, as
idle words, immoderate laughing; those sins that are not perfectly voluntary, as sudden motions of anger, &c.; and are in trivial things, as stealing of a halfpenny, &c.; are venial sins; that is, do not turn us from
God, and are easily expiated; like unto a slight hurt, which doth not
endanger life, and is easily cured."ft
XX.

OF THE STATE OF MEN AFTER DEATH.

1. The doctrine of the scripture concerning the state of men after


death.
* August,, de Confessions ; Saxon., in Prafatione, et artic. de Satisfactione; Wittemb.,
de Satisfactione.
f Condi. Trident, sess. xiv. can. 12.
t Idem, seas. xiv.
can. 13.
Idem, sees. xiv. can. 14.
|| Confess. Bohemica, art. 4; Saxon.,
de Discrimine Peccatorum.
^ AQUINATIS Pars Tertia, qusest. 87; art 3.
* BELLARMINI Opera, torn. iii. De Amissione Gratia, lib. i. cap. 8.
tt Idem,
ibid, cap. 2.

SERMON XXV.

POPERY A NOVELTY.

569

"Verily I say unto thee, This day stall thou be with me in Paradise."
(Luke xriii. 43.)
"And to the spirits of j net men made perfect."
(Heb. xii. 23.) " For we know that if our earthly house of this tabernacle were dissolved, we have a building of God." (2 Cor. v. 1.) " Willing rather to be absent from the body, and to be present with the
Lord." (Verse 8.) " Having a desire to depart, and to be with Christ."
(Phil. i. 23.) See also Matt. vii. 13, 14; John iii. 18; Luke xvi. 23,
24 : where, and in other places, the scriptures speak of two ways : one
leading to destruction ; the other, to life : two sorts of men : some that
do not believe, and they are damned ; some that do, and they are saved :
no third.
2. The doctrine of the Protestants.
" The bodies of men after death return to dust, and see corruption ;
but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the
righteous, being then made perfect in holiness, are received into the
highest heavens ; where they behold the face of God in light and glory,
waiting for the full redemption of their bodies : and the souls of the
wicked are cast into hell ; where they remain in .torments and utter
darkness, reserved to the judgment of the great day. Beside these two
places for souls separated from their bodies, the scripture acknowledgeth
none." So the Reformed churches also in Helvetia, France, Saxony,
&c.*
3. The doctrine of the Papists.
" If any shall say that, after the grace of justification received, the
offence is so forgiven to every penitent sinner, and guilt of eternal
punishment so removed, that there remains no guilt of temporal punishment to be suffered, either in this life, or [in] the life to come in purgatory ; let him be accursed.")*
By this parallel of doctrines you may easily judge that ours is
the old religion, and the religion of the Papists (wherein they differ
from us) is a new religion. For they that do own, profess, and hold-to
the same doctrines and worship that were taught by Christ himself and
his apostles, and no. other, (as to essentials at least,) are of the old religion ; and those that, forsaking and corrupting the doctrine and worship taught by Christ and his apostles, maintain and hold doctrines not
contained in the scripture, but risen up since and contrary to it, are of
a new religion : But the Protestants do the first, and the Papists do the
last ; as appeareth by the parallel of doctrines : Therefore the Protestants are of the old religion, and the Papists of a new one. For that
religion which doth agree with the oldest and the only rule, is the oldest
and only religion : and if the Papists will keep to the first and ancient
rule, the word of God, they must be of our religion ; if they will not,
but add or diminish, they will never answer to the charge of novelty laid
upon them.
So that their insulting and ridiculous question, so often used, even till it
is become odious and doth nauseate, "Where was your religion before
Luther ? " (which is the second part of my task,) is plainly and fully
Confess. Helv. II. cap. 26 ; Gall. art. 24 ; Saxon, art. 11 ; August, art. 11 } frittemberg. cap. 25.
f Concil. Trident, gem. vi. can. 30 ; et Decret. de Purgat. seas. 25.

570

SERMON XXV.

POPERY A NOVELTY.

resolved in the scriptures and in the primitive churches. And, methinks,


learned Papists should blush and be ashamed (that have or can read the
writings of the fathers and determinations of ancient councils) to propound such a question: but they do it to amuse the common people,
that cannot read Greek and Latin authors, and are not acquainted with
the history of the church j whilst, I am persuaded, they themselves
know better, and could resolve this question themselves, if they would
read indifferently and judge impartially. But the people, that cannot
read the fathers, councils, &c., might be abundantly satisfied that our
religion is the old religion, because found in and founded upon the word
of God; for all the books in the world must give place to the holy, sure,
infallible word of the most true and faithful God.
III. But though we show our doctrines in the scripture, yet the question, Where was our religion before Luther ? (who began the Reformation in the year 1517,) is put to beget jealousies in the people, that, for
many hundred years before him, our doctrine and religion was not taught
nor professed: and therefore [they] call for a catalogue of such as have
taught our doctrines from the apostles' time successively to the time of
Luther, as they pretend they can do theirs ; and would bear the people
in hand that the church as now Reformed, and the doctrines now
received by them, are new and upstart things, and have not been since
the apostles' times or before Luther. The contrary whereofthat there
have been such doctrines, and a church owning them, in all ages since they
were preached by the apostleswill appear by two heads of arguments :
the one taken a priori; that such a church cannot, shall not, cease, but
always be in some part or other of the world : the other, a posteriori;
that it hath not ceased, but hath always actually been, and therefore
before Luther.
1. The first,that it cannot, shall not, cease to be,taken a priori,
stands firm upon these two grounds:
(1.) Upon the promise of Christ.That is of infallible verity. Christ
hath promised that the true church which is built upon the doctrine of
the scripture and is conformed thereunto, should continue always, and
not fail. That the Reformed churches are built upon the doctrine of
the scriptures, and are conformed thereunto, appeareth from the parallel
of doctrines before laid down. So that there is evidence from the promise of Christ that the church holding such doctrines as the Reformed
churches do, did continue, could not fail: and there our church and
religion was before Luther.
(2.) Upon the relation between Christ and his church.Christ is the
only Head of the church; and the church, the body of Christ: Christ
is the King of his church; and the church, subject to Christ: Christ is
the Husband and Bridegroom of the church; and the church, the wife
and spouse of Christ. Such a church, then, could not cease to be; else
there would have been some time in which Christ would have been a
Head without any body upon earth, a King without subjects, a Husband
and Bridegroom without a wife or spouse ; all which -are [as] absurd as
to say [that] a man is a father that hath no child. But in this the controversy doth not lie betwixt us ; but which church is this body, subjects,
and spouse of Christ, which, by virtue of Christ's promise and relation

SERMON XXV.

POPERY A NOVELTY.

571

to him, could not fail or cease to be; their, or such ae the Reformed
churches are. There is this ground (among others) on our side :That
church which owneth Christ to be her only Head, Husband, and King,
and no other; which owneth and professeth subjection to the laws of
Christ, and no other, as necessary to salvation; and worshippeth the
true God according to the scripture, and no other; is the body, spouse,
and subjects of Christ, that could not cease to be in any age: But such
churches as the Reformed are, do own Christ to be their only Head,
Husband, and King, and no other; and profess subjection to the laws of
Christ, and no other, as necessary to salvation ; and worship God according to the rules contained in the scripture, and no other: all which the
Roman church, as Papal, doth not do; for they own another head,
beside Christ, as necessary to salvation; and profess subjection to the
laws of another, beside the laws of Christ, and that equally with them, yea,
before them, though distinct from and contrary thereunto ; and give religious worship to others beside the true God; and so play the whore and
harlot: That we might conclude, that such churches as the Reformed
are, and not as the Papal, are the body, subjects, and spouse of Christ,
which could not cease in any age to be, since the apostles' times: and
there our religion was, and church too, before Luther.
2. The second evidence that there have been the same doctrines,
necessary to salvation, taught all along since the apostles' successively to
Luther's times, is a posteriori,from the writings of men and histories
of the church; even such as are abundantly satisfactory to us, and undeniable by our adversaries, that our doctrines are not so late as Luther. I
had here prepared several things to be inserted concerning the succession
of the church from the primitive times to the age in which we live ; but
because I would not have this discourse to swell above the bounds cf a
sermon, and understanding that there is a reverend brother desired to treat
of that particularly, (to whom I do refer you,) I here omit them. Yet
the frequent demand of Papists, asking, " Where was your religion before
Luther ? " and that part of this present position,that it was before
Luther,will not suffer a total silence herein. Though this is no real
prejudice to the truth of our doctrine or religion, if we could not give a
catalogue of names that did hold and profess them in all ages, so long as
we find them in the scripture ; nor could they for want thereof be justly
charged either with falsity or novelty: for what is in the word of God is
true and old ; and what is not contained therein and made necessary to
salvation, is false and new, though of many hundred years' standing.
That this is unreasonably required by the Papists; no hurt to our religion, as to the verity and antiquity of it; nor no [any] cause of stumbling to the common people, familiarly assaulted in this point; and all
because not necessary to be known; will appear by these things
following:
(1.) It is not necessary, [in order] to prove ourselves to be men, to
give an account of all the names of all the men that have lived before us;
no, nor of any of them. It is sufficient hereunto that we can prove
[that] we have the same essential constitutive parts of men as our predecessors had. That we have such bodies and such souls as they had, is a
proof [that] we are real men, as they were; though we know not the

572

SERMON XXV.

POPERY A NOVELTY.

names of all the intermediate persons successively by whom we have


received our beings from them. Would not you laugh at one that would
persuade you [that] you are no men, or that the human nature is a new
thing, because you cannot give a catalogue of the names of men from
Adam, or from Noah, from one age to another? Or would it not be
sufficient proof of your manhood, that you have the same identity of
nature as Adam, or Noah, and men of former ages, had ? So here : so
long as we can tell and are sure [that] we own and believe the same doctrines that the apostles did, we are sure [that] we are of the same religion as they were, though we could not give the names of the persons
that have 'from time to time professed the same. This is as if one
should say [that] Melchizedek did not succeed his progenitors, because
his genealogy cannot be given. Ridiculous!
(2.) It is not necessary, [in order] to know the falseness of any doctrine, that we should know the names of the heretics that have handed
them down from one age to another; but we know them to be false by
their being contrary to the scripture.
(3.) We know that the dictates of the law of nature are good and
true, and that we have such a law, though we cannot give an account of
the name of our ancestors from whom we have received them.
(4.) A man might be an exact artificer, though he be not able to
mention the names of those that have been in all ages that professed the
same occupation from the times of those that did first invent them. So
a man might be a good Christian and of the true religion, and be ignorant of the many thousands [of] Christians that have been before him.
(5.) Without this knowledge a man might love God, repent, believe,
and be saved ; therefore [it is] not necessary to true doctrine, religion, or
salvation: else every unlearned believer must be acquainted with all the
histories of the church and fathers and professors before him ; which is
impossible.
(6.) If a man did know this, yet he might be damned. If a man
could tell all the writers, preachers, doctors, and councils, that have lived
these sixteen hundred years, he might go to hell at hist. God will condemn
men for being ignorant of the essential points in Christianity contained
in the scripture, and if they do not believe nor are converted; but not
for being unacquainted with the histories of the church, and names of
those that did profess the true religion in the ages before them.
(7.) The scripture never denieth that to be a true church, that cannot,
and because it cannot, show the succession thereof by histories and
human writings.
(8.) The scripture doth never send us to histories, councils, and
fathers, to judge of true doctrine and religion by; but to the word of
God. Where in scripture are professors, or ministers either, commanded
to study and be so conversant in all histories, councils, and antiquities,
as to be able to give a catalogue,who have taught or owned the true
doctrine in ages before them ?
(9.) What deceitful dealing is this ! to deny the people the reading of
the scriptures and acquaintance with them, and in such things commend
ignorance as the mother of devotion; and [they] will yet call upon them
to say, " Who taught your doctrines before Luther ? " as if it were more

SERMON XXV.

POPERY A NOVELTY.

573

material to know who taught them, than to know them; or to be more


skilled in the writings of men, than in the word of God.
(10.) They call for that from us on our part, which they cannot give
themselves for themselves on their part. You ask, " Who taught your
doctrines from the apostles' times ?" and we retort your question:
" And who taught all your doctrines from the apostles' times ? " We
know, you can never show them. So that if we could not, yet we were
even with you. I know, you pretend a large catalogue of popes ; but
yet you are greatly puzzled to give their succession, when there have
been several popes together, and they that then lived could not know
which was the right. But if you could give a succession of persons, it
profits nothing without a succession of true doctrine : if yon could show
a succession de facto, you can show none de jure. That may be
" actual" that may not be " lawful." " A thief may actually succeed a
true possessor; and a tyrant and usurper, a lawful prince; but not lawfully : this is usurpation, not legitimate succession. We might say
therefore to your people, as you do to ours: ** Is it safe for you to continue in that religion of which you can give no account, who have taught
your doctrines from the apostles' times ?" For you cannot; no, nor
your doctors neither; no, though they call a council, and search all
records and writings of men ; as shall be shown in the next general head
of this sermon.
Yet this is not said as if we doubted of our cause, if it were to be tried
by the writings of the ancient fathers; or as if we could not mention
multitudes before Luther that have taught and owned our doctrines : for
there are many great volumes and cart-loads of books in which our doctrines are to be found. To give a large rehearsal of their words on our
side, would be an endless work, and not to be crowded into a piece of
one sermon : yet a few shall be picked out of many, sufficient, to show
that our doctrines, in which we do oppose the doctrines of the church of
Rome, have been taught of old.
What was the doctrine in the first hundredth year from the birth of
Christ, is best understood from the holy scriptures; and this is that age,
and the writings of the apostles are those writings, by which the writings
of all other ages must be examined, as their surest rule: and that our
doctrines are there contained, and not the doctrines of the Papists, as
such, see the parallel before.
In the writings of the fathers that lived in the second hundredth year
we have many testimonies.
In this age the bishop of Rome had not that power as now they challenge ; as appears from a letter of Eleutherius, bishop of Rome, to
Lucius, king of England; who had sent to the bishop for the Roman
laws, as they were framed in religion; to whom is sent an answer by
Eleutherius : " Ye require of us the Roman laws, and the emperor's, to be
sent over to you. The Roman laws and the emperor's we may ever
reprove; but the law of God we may not. Ye have received of late
through God's mercy in the realm of Brittany the law and faith of
Christ. Ye have with you, within the realm, both the parts of the scripture. Out of them by God's grace, with the council of your realm, take
ye a law : and by that law (through God's sufferance) rule your kingdom

574

SERMON XXV.

POPERY A NOVELTY.

of Britain; for you be God's vicar in your kingdom." Afterwards:


" Whose vicar you be in the realm." * From whence is clear, that this
bishop of Rome, (1.) Challenged not the supremacy over England; but
acknowledged the king to be supreme governor in his own kingdom.
(2.) That he acknowledged the perfection of scripture for life and manners, when laws should be taken from thence for the government of a
kingdom. (3.) That England received the gospel early, and not so late
from the church of Rome as some of them boast; nor at all first from
them, but from the Grecians of the East-church, as some think.f
Particulars would be [in] abundance; but brevity is one part of my
task in this present matter: I must therefore take up with a testimony
or two of the doctrine taught in this age. Irenseus testifieth that the
same truths of apostolical doctrine were in this age; $ and that the
church that was planted through a great part of the world, even to the
end of the earth, by the apostles and their disciples, received the same
faith that is contained in that which is called " the Apostles' Creed: "
and he gives a summary of doctrines to the same' purpose as in that
Creed is contained.
Unto these times Hegesippus, that lived in this age, declareth that the
church of God remained a pure and uncorrupted virgin. Moreover, the
same witness gives a general testimony of the doctrine in this age.
Coming to Rome, he met with many bishops, of one mind and doctrine ;
[and] saith, " The church of Corinth remains in the pure and right rule
of doctrine;" and was comforted very much with their doctrine:
" Being come to Rome, I stayed there till Anicetus was stalled bishop.
In all the succession, and in every one of their cities, it is no otherwise
than the law and prophets and the Lord himself did preach." ||
After the apostles, many taught our doctrines long before Luther.
Having but little room, I must take up with the fewer heads of doctrine,
and fewer testimonies under each doctrine. had begun to give a catalogue in every hundredth year since Christ; but that being too large for
this place, I laid it by, and give instances in these few following:
I.

THE PERFECTION AND SUFFICIENCY OF THE SCRIPTURE TO SALVATION, TAUGHT LONG BEFORE LUTHER.

Justin Martyr, who lived in the second hundredth year after Christ,
writeth that " the true religion is contained in the writings of the prophets and apostles, who have taught all things necessary for us to know.
We are not commanded to give credit to the traditions and doctrines of
men, but those doctrines which were published by the prophets, and
[which] Christ himself delivered. All things are to be brought to the
scripture, and from thence are arguments and proofs to be fetched ; for
if a man be never so often asked, 'How many do two times two
make ?' he will still say, ' Four;' so a Christian, discoursing with others,
will always allege the scripture." ^f And Irenseus: " The scriptures are
perfect, as spoken and dictated from the Word of God and his Spirit."*9"
Fox's "Acts and Monuments," vol. i. p. 139.
t Idem, ibid. p. 138.
J IRBNJEUS Advers^ Hareses, lib. ill.
$ Idem, lib. i. cap. 2; EUBEBII Eceles.
Mitt. Kb. ill. cap. 24.
|| HEOESUTOS apud EUSEBII Eceles. Hist, lib.iv. cap. 21.
1 JUSTIN DS MARTYR in Dial, curn Tryphone, et Paraenesi.
* Scriptura perfecias
runt, yutppe Verio Dei et Spiritu ejus dicta.IREN^US Adversas Hareses, lib. ii. cap. 47.

SERMON XXV.

POPERY A NOVELTY.

575

So Tertullian, A.D. 200, &c., writes, "I adore the fulness of the
scriptures. Let Hermogenes show that it is written; if it he not
written, let him fear that woe appointed for those that add or diminish." * In another place thus : " We have the apostles of the Lord for
our authors: who never brought-in any thing at their own will; but
what doctrine they had from Christ, they faithfully delivered to the
nations. Wherefore, if an angel from heaven should preach otherwise
to us, we would pronounce him accursed." f To this objection, "The
apostles did not know all; or if they did, they did not deliver all," he
replieth that " both ways such reproach Christ, as if he had sent apostles
either unskilful or unfaithful." Again: " In matters of faith, men must
argue no other way than from the scriptures." In short, he lays down
the doctrines of this age in a Confession of faith, agreeable to that which
is called " the Apostles' Creed;" and saith, " They are not doubted of
by any amongst us, but heretics." In the like manner speaketh Origen,
that lived also in this age, of the perfection of the scripture: " In the
two Testaments every word that appertaineth to God may be required
and discussed, and all knowledge of things out of them may be understood ; but if any thing do remain which the holy scripture doth not
determine, no other third scripture ought to be received for to authorize
any knowledge." || And more in other places ; ^[ and [see] a large Confession of faith also by him, and Gregory Neoceesarienris, containing the
doctrines that we hold.**
Jerome, that died A. D. 420, thus: " Whatsoever we affirm, we ought
to prove out of the holy scriptures: the speaker's words have not so
much authority as the Lord's command." ff
Ambrose, also, who was born about the year 333, is of the same
judgment: " We ought to add nothing, no not for caution, to God's
command : for if thou dost add or diminish, it is a prevaricating of the
command. The pure and simple form of the command is to be kept.
Nothing, therefore, seem it never so good, ought to be added to it.
Therefore we ought not to add to or take away from the commands of
God." J| And he is more large, which I cannot (for brevity) transcribe.
Again: he saith, "Who shall speak, where the scripture is silent ?"
Augustine, born A. D. 355, subscribes the same doctrine: " In those
things which are hud down plainly in the scripture, all those things are
Adoro scriptures pknitudinem. Scriptum ette doceat Hermogenis Officina } si nan est
scriptum, timeat va illud adjicientibus out detrahentibus fortMtotam.TERTULLIANDS
Advers^. Hermogenem.
f Apostolos Domini kabemus authares: gtti nee ipsi quicqvam e nto arbitrio, quod inducerent, elegerunt f sed acceptam a Christo disciplinom fideliter nationibus assignaverunt. Itaque etiamsi angelus de coelis aliter evangelizaret, anathema diceretur a noble.Idem De Preesoript. Haret.
| Solent dicere no omnia
apoxiolot scisse j omnia quidem apostolos sdsse, sednonomniaomnibus tradidisse : in utroque
Christum reprehensioni svtjicientes, qui aut minus instructos aitt parum simplices apostolos
miserit. Ibid. Aliunde suadere non possent de rebus fidei nisi e literis fidei.Ibitf.
5 Idem, ibid.
|l ORIGKNIS Homil. v. in Levit. torn. i.
1 Horn. it. in Hieremiam.
' Centurice Magdeburgenses, cent iii. pp. 34,35.
ft HIERONYMUS in Peaimum
fcviii.
It Nihil, vel cautionis gratia, jungere not debemus mandato. Si quid enirn
vel addas vel detrahas, praevaricatio qutedam videtur este mandati : pura enhn et simple
mandati forma servanda. Nihil, vel quod bonvm videtur, addendum est. Docet igitur not
prasentis lectionis series neque detrahere aliquid dimnis deoere mandatis neque adder e.
AHBROSII Opera, torn. iv. De Paradiso, cap. 12.
( Sanctis scrifturis non loquentibus, quis loquetur ?Idem De Voc. Gent. lib. ii. cap. 3.

576

SERMON XXV.

POPERY A NOVELTY.

found which belong to faith or direction of life." * " Let us not hear,
'This I say, this you say;' hut let us hear, 'This saith the Lord.'
There is God's book, to whose authority we on both sides consent,
believe: there let us seek the church; there let us discuss our cause.
Let those things be taken from amongst us which we quote or allege one
against another, but not from the divine canonical books ; for I will not
that the holy church be demonstrated from the documents of men, but
from the oracles of God." Again: " Eead us these things out of the
law, out of the prophets, or Psalms, or gospel, or the apostles' epistles ;
read ye, and we believe." Again: " Our Lord Jesus himself did rather
judge that his disciples should be confirmed by the testimony of the law
and prophets. These be the proofs, foundation, and strength of our
cause." Again : " Let no man ask me my opinion; but let us hearken
to the scripture, and submit our petty reasonings to the word of God."
" We walk much safer according to the scripture: controversies are to
be determined by the scripture." Again: " I insert the opinion of
Ambrose, Jerome, &c., not for that thou shouldest think that the sense
of any man is to be followed as the authority of canonical scripture." f
Augustine hath abundance more (in many places) of such-like doctrine ;
and he was above a thousand years before Luther.
Chrysostom, also, that lived in the same age, and died about the year
407, taught the same doctrineso long before Lutherin this point as
the Reformed churches now do. Thus he writes: " Would it not be an
absurd and preposterous thing, that when we hare to do with men in
matters of money, we believe them not, but count it after them; but
when we are to judge of things, we are simply drawn into their opinions ; and that when we have the law of God for an exact rule, balance,
and square of all things? Wherefore I beseech and entreat you all, that
ye matter not what one or another thinks of these things, but that ye
would consult the holy scriptures concerning them." J In another place
thus: " These things which are in the holy scripture are clear and right;
whatsoever is necessary is manifest therein." Many more testimonies
* In tie qua apertti in scripturd posita sunt, inveniuntur ilia ontnia qua continent fidem
moresque vivendi.ADGCSTINI Opera, torn. iii. De Doct. Christ* lib. ii. cap.9.
t Non
audiamus, Hccc dico, haec (licit} sed audiamus, Hue dint Dominus. Sunt certi libri Dominici, quorum autorilati utrique consent imus, utrique credimus : ibi quararnus ecclesiam ; iii
discutiamus causam nostrum, duferamtur ilia de media, quae adversas nos invicem, no ex
divinis canonicis libris, sed aliunde, recitamus / quia nolo humanis documentis, sed divinis
oraculis, sanctum ecclesiam demonstrari.Idem De Unitate Eccles. cap. 3. Lcgite nobis
htecde lege, de propheiis, de Psalmis, de ipso evangelio, de apostolicis literis ; legife, ct credimus.Idem, ibid. cap. 6. Ipse Dominus Jesus discipulos testimoniis legis et prophetarum
confirmandos esse magis judicavit. Haec sunt causa nostrae documenia, fixe fundamenta,
hac firmament a.Idem, ibid. cap. 16. Nemo ex me quarrat sententiam inettm; sed potius
audiamus oracula, nostrasque ratiunculas divinis summit tamus affatibus.Idem, torn. i. De
Moribus Eccles. Cath. cap. 7. Per scripturas divinas mulfo tuttus ambulatur. Controversia ex eddem scripturd ter-minetur.Idem De Doct. Christ, cap. 8. Sententias dmbrosii,
Hieronymi, Sic., non ob hoc interponere volui, ut cujusquam hominis sensum tanquam scriptural canonicte auctoritatem sequendum arbitreris.Idem, JEpist. cjrii.
yap
, irrrep / brtpois aficrrevtiv, ' cicirpmttv
inrtp Se ! crepwv -( ,
taravrtav tj(pvras , Srfuav ; KM - , o^evTti Sew fietvi WCJH ,
tew9av(ffOt.CHRYSOSTOMI Homil. .vtii. in 2 Cor.

cv0ca wapa detats -' .Idem, Homil. .
in 2 TAess. it.

SERMON XXV.

POPERY A NOVELTY.

577

we might have from this author, and others quoted in the margin; * but
brevity forbids the transcribing of their words. To conclude this particular : take the testimony of a council, wherein are many witnessing
together that the scripture is so perfect that nothing is to be added to
it.f Ambrose said, " Anathema to him that addeth any thing to the
scripture, or taketh from it,-" and all the bishops said, " Let him be
accursed." And their own canon-law, reciting the words of Cyprian,
that the scripture must be followed, and not custom or traditions: " If
Christ only is to be heard, we ought not to regard what any one before
ue thought was to be done; but what Christ, that was before all, did:
neither ought we to follow the custom of men, but the truth of God;
whenas the Lord hath said by the prophet Isaiah, ' In vain do they worship me, teaching the commands and doctrine of men.'" $ And again :
" It is not lawful for the emperor, or any other person piously disposed,
to presume any thing against the divine precepts, nor do any thing that
is contrary to the rules of the evangelists, prophets, or apostles." Then
their writings must be perfect; or we shall often be at a loss, for want
of a rule to direct us. All these, and multitudes more, taught this long
before Luther.
II.

THAT THE PEOPLE OUGHT TO READ THE SCRIPTURE, AND


THEREFORE OUGHT IT TO BE TRANSLATED
INTO
VULGAR
TONGUES, WAS A DOCTRINE TAUGHT LONG BEFORE LUTHER.

By Chrysostom: "' Let the word of God dwell in you richly: * he


doth not say only, 'Let it dwell in you;' but, in great abundance.'
Hear this, ye worldly men, that have wives and children,how he commandeth you to read the scriptures ; and that not slightly, but with all
diligence. Hear this, I pray yon, all ye that are careful about the things
of this life; and get you Bibles, which are the medicines of your souls.
Ignorance of the scriptures is the cause of all evils. We go to war without our weapons; how then can we be safe?" &c.|| In another place
he instructed the people that, when they went from the congregation to
their houses, they should take their Bibles, and call their wives and children to participate of the discourse of the things that were said. And
* CYPRIANUS, lib. 11. epiet. 3, et ad Quintinum, et ad Pompeium, el ad Jubaianunt.
AvropKcis turu> of KM deowyewrroi vrpos ?.ATHANA8IU8, torn. 1. p. 1. "The holy and divinely inspired scriptures are perfectly sufficient to
the exposition of the truth."EDIT. * cwrcfqs s rev -arums
troft KafamfKcy, CK TW dtua> y rt .Idem, torn. i.
p. 398. " True and pious faith in the Lord has now become manifest unto all, being known
from and read in the sacred writings."EDIT. vavruv tffrw
.
Idem, p. 114. Vide etiam pp. 217, 428. " The divine scripture is of all things the most
useful."EDIT. * raus * , 8c *.
BASILIITS MAONTO in Moraliuw .Ltoro, train. Ixxii. cap. 1. Vide etiam enndem, sum. Ixxx.
cap. 22, et Homil. de Confess. Fidei, et passim. " We must receive those things that are
consonant to the scriptures, but reject whatsoever is foreign to them."EDIT.
t Condi. Aquileiente } Somes De Condi, torn. i. p. 477.
t Corp. Jur. Can. diet. viii. cap.
Si folus.
Ibid. diet. x. cap. Non licet.
II AKOVOOTC, . core ,
ywaiKos wpourreurfc, trw* rirpr * yuwffKW
& &s >, /tra * . *,
, more* ol , }> wocrew
rtav , tiStvtu ras *. OIT\MV tu \ 9>, vies
tSn ; ire.CHHYSOSTOMI Homil. ix. in Colo.; item, Hum. it., p., in Mail. To
this purpose, also, Horn. Hi. de Lazaro ; Horn. xxi. in Genes.; Horn. i. in Juftan.

578

SERMON XXV.

POPERY A NOVELTY.

in another place he exhorts them diligently to attend the reading of the


holy Scripture; not only when they came to the assembly j but at home
to take the sacred scriptures into their hands: and this he doth by an
argument drawn from the great profit that they may receive thereby.
Elsewhere he also mentioneth that the Syrians, Egyptians, Indians, Persians, Ethiopians, and multitudes more, had the doctrines of the scripture
translated into their own tongues.
The like also by St. Augustine: " It is come to pass that the scripture
wherewith so many diseases of men's wills are holpen, proceeding from
one tongue, which fifly might be dispersed through the world, being
spread far and wide by means of the divers languages whereinto it is
translatedis thus made known to nations for their salvation; the
which when they read, they desire nothing else but to attain to the mind
of Him that wrote it, and so to the will of God, according to which we
believe [that] such men spake." *
To the new doctrine of Hosius, president at the council of Trent,
"That a distaff was fitter for women than a Bible," f we will oppose the
testimony of Theodoret of the old practice in the church in this point:
" You shall every where see these points of our faith to be known and
understood, not only by such as are teachers in the church, but even of
cobblers and smiths and websters and all kind of artificers: yea, all our
womennot they only who are book-learned, but they also that get their
living with their needle, yea, maid-servants and waiting-women ; and not
citizens only, but husbandmen of the countryare very skilful in these
things: yea, you may hear among our ditchers and neatherds and woodsetters discoursing of the Trinity and creation," &c.J
III. THAT RELIGIOUS WORSHIP WAS NOT TO BE GIVEN TO IMAGES
OR RELICS OF SAINTS, WAS TAUGHT LONG BEFORE LX7THER.

When Polycarpus suffered, the envious persecutors not willing that


his body should be honourably buried, as the Christians were desirous
to do, they moved the proconsul not to deliver to the Christians the
body of Polycarp, lest they, leaving Christ, fall a-worshipping of him:
concerning which the church of Smyrna (for I have not'room for citations
of particular persons) in their Epistle to the Church at Philomilium, &c.,
said, " This they said, being ignorant of this,that we can never
forsake Christ, and that we can worship no other: for we worship
Christ as the Son of God; the martyrs we love as disciples and followers
of the Lord."
About the time of Sylvester I., who was [pope] A. D, 314, a council
was so far from worshipping of images, that they would not have any pictures in the churches, " lest that which is worshipped or adored should
be painted on walls." |j Also, about the year 700, a synod at Constantinople (which the Greeks call " the seventh") did not only condemn
the worship of images, but also images themselves; and [decreed] that
they should be cast out of churches. Gregory, bishop of Neocsesarea,
* ADGUSTINUS De Doct. Christ, lib. ii. cap. 5.
f Hosius De Express. Dfi Verb.
I THBODORETUS De curand. Grace. Effect, lib. .
ECJHEBU Eccks. Htst. lib. iv. cap. 15.
|| Placuit picturas in eccltfia esse nan debere ; ne quod coliiur avt adoratur, in parietibvt
depingatvr. Condi. Elibert. can. 36.

SERMON XXV.

POPERY A NOVELTY.

579

(not the ancient of that title, but another since hint,) wrote a book
against images;* which was read and approved by this council, and
inserted into the synodical acts as a common decree: in which book
there are testimonies of scripture and fathers against the idolatry of
images ; and that they would not allow any image or picture of Christ,
but anathematized them that .should draw his effigies in material colours;
(can. 813 ;) and determined that there was one only image appointed
by Christ; to wit, the blessed bread and wine in the eucharist, (Lord's
supper,) which represent to us the body and blood of Christ. The
second Nicene synod was against this and for images; and a synod at
Francfort, against the second Nicene council and their images.
Pezeliua gives us this account:That Leo III., emperor, called a synod
about the year 730; in which it was controverted, whether images were
to be worshipped, &c.: the issue whereof was, that the fathers then
present (except only Germanus; and [he] therefore resigned, and one
Anastasius was chosen in his room) condemned and subscribed, that
worshipping of images and relics was mere idolatry, contrary to the scripture ; and the intercession of saints, a fable. The emperor put the
decrees of the synod into execution; commanded the images to be
brought into the midst of the city, and burned; and the pictures on
walls to be whited over, and so defaced ; and did write to pope Gregory
III., (according to some, II.,) and commanded him, as he would keep in
his favour, to do the like. After him his son Constantinus, called Copronymus, out of his zeal called a synod at Byzantium, A. D. 754; which*
is called " the seventh general council;" where were present three hundred and thirty-eight fathers: where the question being discussed,
Whether it were lawful that images should (so much ^s) be in churches ;
who, receiving the decrees of the first and second councils of Constantinople, Ephesus, Nice, Chalcedon, did determine with one consent, that
all images should, as abominations, be cast away, f
IV. THAT INVOCATION O* ANGELS ) SAINTS IS UNLAWFUL, WAS
TAC6HT LONG BEFORE LTJTHER.

By the council of Laodicea, which was about the year 364, according
to Caranza; who, relating the canon I am to produce, for angelos
[" angels "] reads twice angulos, [" corners,"] to evade the force of the
council's canon, which he could not stand before; for which tricks of
legerdemain their translations are little to be trusted to. Let us take it
in the Greek text:
Or* Srt XpnTTtetvovi * f)jv exxXijcriav TOU ,
enrtsvut , tsroieiv, otntp .
$ evpsdy -rjj TJJ .., <>, nrrca
' ? , < ,
, 6 rpomjXfov.j " Christians ought not to
forsake th church of God, and go and c%H upon angele and gather
assemblies, which are forbidden. If therefore any shall be found giving
himself to this secret idolatry, let him be accursed; because he hath
* IILYRICI Catalogtu Testium Vtritatis, pp. 73, 74.
t PEZBLIUP, et LAMPADII Melft/fetum Hittoricum, para ili. pp. 37, 41.
\ Condi. Laodte. can. 95 ; Codiee Ctnumum
Ecelet. umvert. can. 139.

080

SERMON XXV.

POPERY A NOVELTY.

forsaken our Lord Jesus Christ, the Son of God, and hath approached
to idolatry."
The Papists are so humble, that they will go to God by having
recourse to saints to intercede for them: this we dislike. " Who taught
the contrary before Luther ? " Multitudes : one of which, because it is
so pat, I will transcribe. Ambrose, above a thousand years ago, condemned such " that used such a miserable excuse, in that they think to
go to God by these, as men go to a king by his nobles. Go to ; is any
man so mad or so unmindful of his salvation as to give the king's honour
to a courtier ? Which if any do, are they not righteously condemned as
guilty of treason ? And yet these do not think themselves to be guilty,
who give the honour of the name of God unto a creature, and, forsaking
the Lord, they adore their fellow-servants. For therefore do men go to
the king by tribunes or officers, because the king is but a man, and
knoweth not to whom to commit the state of the commonwealth: but to
procure the favour of God, (from whom nothing is hid; for he knoweth
the works of all men,) we need no spokesman, but a devout mind; for
wheresoever such an one shall speak unto Him, He will answer him."*
V. THAT THERE ARE BUT TWO PLACES FOR THE SOULS OF MEN
AFTER DEATH, AND
CONSEQUENTLY NO PURGATORY, WAS
TAUGHT LONG BEFORE LUTHER.

Augustine, born above a thousand years before Luther, taught, that


" there is no middle place for any; he must needs be with the
devil, that is not with Christ." Again: " The catholic faith, resting
upon divine authority, believes the first place the kingdom of heaven;
and the second, hell: a third we are wholly ignorant of."J Again:
" What Abraham saith to the rich man in Luke,that the righteous,
though- they would, cannot go to the place where the wicked are tormented,what doth it mean, but that the godly can afford no help of
mercy, though they would, to those that be shut up in prison after this
life, that they should come out from thence; and that through the
unchangeableness of God's judgment ? " Again : " There is no place for
the amending of our ways but in this life; for after this life every one
shall receive according to what he seeketh after in this: therefore the
love of mankind doth constrain us to intercede for sinners, lest by
punishment they so end this life, that, their life being ended, their
punishment never end." Another: "Whatsoever state or condition,
whether good or bad, a man is taken in when he dieth, so must he abide
for ever ; for he shall either rest in eternal happiness with the saints and
the Lord Christ, or shall be tormented in darkness with the wicked and
Solent tamen, pudore passi neglecti Dei, miterd uii eacusatione } dicentes per istos posse
ire ad Dcuin, sicuii per comites pervenitur ad regem. Age, nunquid tarn dement ett aliquis
nut salulii sua immemor, ut fionorifcentiam regie vendicet comiti; cum, de hdc re si gut
etiam tractarefuerint inventi, jure ut rei damnentur majeslatis ? Et isti se nonputant reo,
yui hanorem nominis Dei deferunt creatune, et relicto Domino conservot adorant. Nam
idea ad regem per tribunos out comites itur, quia homo utique est re, et netcit quibus debeat
rempublicam credere. Ad Devon autem (quern utique nihil latet , omnium enim merita
novit) promerendum tuffragalore no opus ett, sed mente devoid : uUcunque enim tail
loquutusfuerit ei, respondebit illi.AMBRGSIUS in Rom. i.
f AUGPSTINUS De Pec.
Merit, et Rernis. lib. i. cap. 28.
Idem, Quasi. Evany, lib. ii. cap. 38.
$ Idem,
JEpitt. liv. ad Alaced.

SERMON XXV.

POPERY A NOVELTY.

581

the devil."* This cannot be purgatory ; for the Papists do not say that
the wicked or the devils be to purgatory, but in hell.
VI. THAT THE MARRIAGE OF MINISTERS "WAS LAWFUL, WAS TAUGHT
LONG BEFORE LUTHER.

Long before, indeed! for it ie the sixth of the (supposed) apostolical


canons, owned by the church of Rome; in these words: " Let not a
bishop or a presbyter, upon pretence of religion, put away his wife : but
if he do, let him be excommunicated; if he shall persist therein, let him
be deposed." f
The council at Ancyra also did decree that such as in their ordination
did declare their purpose for to marry, if they did so, should continue in
their ministry 4 Another council, about the year 300, decreed that,
" if any should judge that he ought not to partake of the oblation from
a married presbyter, let him be accursed." And the first general
council at Nice, that had this under debate, after Paphnutius had delivered his judgment about it, did leave it at every minister's liberty to
marry or not marry, as they should see cause; which the Romanists'
canon law doth also set down.|| Likewise this is fully stated in the
sixth general council:that " the lawful marriages of holy men should
be valid ; but whosoever is found diligent, should no way be hindered
from that office because of living with his lawful wife. Therefore if any
shall presume, contrary to the apostles' rules, to deprive any presbyters
or deacons of communion with their lawful wives; let him be deposed."
Well said, council! and if this could have been put into execution, the
pope would have been down long before now, or mended his tyrannical
dealings. And yet this stands in their canon law ;^[ and they act quite
contrary to it. Here being so many councils, and so many ancient
fathers in all these councils, I need not look for more, to tell you who
taught this doctrine before Luther.
VII. COMMUNION IN BOTH KINDS WAS TAUGHT LONG BEFORE
LUTHER.

[By] Ignatius : " One bread is broken to all, and one cup distributed
to all." ** And by Justin Martyr: " They give to every one that is present of the consecrated bread and wine, as Christ commanded them." ff
And by Cyprian: " How do we invite them to shed their blood for
Christ in the confession of his name, if, when they set forth to fight for
him, we deny them his blood? How shall we fit them for the cup of
martyrdom, if, before, we admit them not by right of communion to
drink of the Lord's cup in his church ? " $$ In another place thus :
" Because some men, out of ignorance or simplicity, in sanctifying the
cup of the Lord and ministering it to the people, do not that which
Christ, the Institntor thereof, did and taught; I thought it both matter
OLYMPIODORDB tn Ecclet. xi.
t CARANZ* Sum. Condi, p. 14.
t Con
cil. Ancyran. can. 10; Codice verd Can. Ecclet. untvert. can. 30.
Code Co.
Ecclet. vttwen. can. 63 ; Condi. Ganffrente, can. 4.
|| Corp. Jur. Canon, diet xxxi.
cap. Nicatia Synodut.
f Jut Canon, pan prime, diet. xxxi. rap. Quoniam in
Roman.
* Efc apros rots warty (, lt> wontyMor rots ! Sttvf ad Pkiladelphenoe.
ft rt wo/wrrw
afro MOTOS, Kotos vapcSwKoy aurou
-.JUSTINI MARTYR Apolog. II. in
fine.
CYPRIANI Epitt. liv.

582

SERMON XXV.

POPERY A NOVELTY.

of religion and necessity to acquaint you herewith by letters ; that if any


be held in that error, the light of truth being now discovered to him, he
might return unto the root and beginning of our Lord's institution,"
&c.* Fully and plainly by Chrysostom, that the people have as good
a title to the cup, as the minister : " Sometimes and in some things there
is no difference between the people and the priest ; as in the participation of the dreadful mysteries ; for all are equally admitted unto them.
In the time of the old law it was not lawful for the people to eat of
those things of which the priests did eat : but it is not so now ; for one
body is offered to all, and one cup."f
I must thrust-in the doctrine of Leo the Great ; who was a bishop of
Rome, A. D. 440, and yet did count it sacrilege not to have the cup
received by the people. He saith thus, speaking of the Manichees :
" And when, to cover their "infidelity, they dare be present at our mysteries, they so carry themselves at the communion of the sacrament,
that they may the more safely lie hid. They take the body of Christ
with their unworthy mouths ; but they altogether decline the drinking
of the blood of our redemption : which I would have you to know, that
these kind of men by this mark being [may be] made manifest ; whose
sacrilegious simulation when discovered, let them be marked, and by
priestly authority be driven from the society of the saints," &c.$
Because in councils there are many witnesses at once, let us hear them.
The council at Ancyra, (though but provincial, yet, as Caranza saith, [it]
was confirmed by the general council at Nice,) [which] was, according to
Caranza's computation, in the year of our Lord 308; did decree that
deacons that had sacrificed to idols, should not deliver the bread nor the
cup in the sacrament. (Can. 2.) Whence it appears that in that age the
cup was given, as well as the bread. And the council at Neocsesarea,
confirmed also by the Nicene council, (so Caranza,) did decree that the
country-priests, in the presence of the bishop or presbyters of the city,
should not give the bread, nor reach the cup ; but if they were absent,
they alone should do it. (Can. 13.) At the general council at Chalcedon, consisting of six hundred and thirty fathers, the seventh accusation
brought against Iba, bishop of Edessa, was, " That there was not sufficient quantity of wine provided; that those that did administer were
constrained to go to the taverns for more." But what need this com
plaint, if the people were not to drink, as well as to eat ? This being a
general council, it seems that through the whole church the cup was
given to the laity. This was about the year 451, in the time of Leo I.
In the third Toletan council it was decreed that, through all the churches
jf Spain and Gallicia, the Creed should be repeated with a loud voice,
and the people make profession of their faith, before they receive the
body and blood of Christ. At the council of Ilerda it was decreed that
CYPRIAN Epist, Ixiii.
f - ^. *? /tercixev &
fp/r , 1 wturiv iv < wpoKctrcu, < jf.CHRYSOSTOMI
Homii. #viii. in 2 Cor.
I Cdmyue, ad tegendum infidelitatem suam, nostrit tmdeant
interesse mytteriis, ita in eacramentorum communions se temperant, ut interdum tutiu*
lateant. Ore indigno Christi corpus accipiunt / sanyuinem avtem redemption's nottra haurire amnino dcclinant : quod idea vestram voltanus scire Sanctitatem, ut vobis hujutcemodi
homines et hit manifeitentur indiciif ; ct quorum deprehensa fuerit sacfileya simalatio,
notati et proditi, a sanctorum societate sacerdotali autoritate pellantur, Stc, LEOMS .
form. iv. de Qundragesimfi.
\ ConciL Chglced. act. JO, apud St'RH'M, torn, i},

SERMON XXV.

POPERY A NOVELTY.

583

the clergy, that deliver Christ's body and blood, should abstain from all
men's blood, even of their enemies.* One more testimony of one of
their bishops of Rome, full and good Protestant doctrine, which I find in
their Decretals ; the doctrine of Gelasius, who was bishop of Rome (for
as yet there were no popes properly, as now they use the word) A. D. 492,
thus: " We have found that certain, having received a portion of the
sacred body, abstain from the cup of his sacred blood, being entangled
with I know not what superstition: let them either receive the whole
sacrament, or else let them be wholly excluded from receiving; because
the division of one and the self-same mystery cannot be without grievous
sacrilege." f Well said, Gelasius! Ye Papists, that ask, Who preached
our doctrine before Luther? in this point, I say, Gelasius, bishop of
Rome: and he taught of old that the not partaking in both kinds is,
(i.) Superstition; (ii.) A maiming or halving of the sacrament, (iii.)
That it is grand sacrilege. Was your bishop in his chair when he did
thus determine? And yet will ye neither believe that he did err,
nor yet give the cup to the people, though he did infallibly dictate
this to be a duty? Surely he did err in saying so, or you do err in
not doing so.
VIII.

THAT IN THE LORD'S SUPPER AFTER CONSECRATION THERE


IS TRUE AND REAL BREAD AND TRUE AND REAL WINE, WAS
A DOCTRINE TAUGHT BY MANY LONG BEFORE LUTHER.

By Tertullian: " Christ, taking the bread and distributing it to his


disciples, made it his body; saying, ' This is my body;' that is," (mark
this,) " ' a figure of my body.'" J By Augustine, who bringeth-in our
Saviour speaking after this manner : " Ye shall not eat this body which
ye see, nor drink that blood which they shall shed that will crucify me:
I have commended a certain sacrament unto you, that, being spiritually
understood, will quicken you." By Gelasius, saying, " The sacraments
which we receive of the body and blood of Christ, are a divine thing, by
means whereof we are made partakers of the divine nature: and yet the
substance or nature of bread and wine doth not cease to be; and, indeed,
the image and the similitude of the body and blood of Christ are celebrated in the action of the mysteries." ||
By Ambrose: " ' How can that which is bread by consecration be the
body of Christ ?' By the words of Christ. What word of Christ ?'
By which all things were made: the Lord commanded, and the heaven
was made; the Lord commanded, and the earth and the sea were made.
Seest thou, then, how powerful is the word of Christ ? If, therefore,
Condi. Herd. can. 1, apud Magdeburg, Center, cent. vi. p. 467.
t Comperimut
autem quod quidam, sumptd tanfummoda corporis tacri portione, a caltce tacri cruorit
abstineant: yui proculdvbio (quoniam netcio qua superttitione docentttr obstringi) ant
iniegra tacramenta percipiant, out ab integrit arveantur; quia divirio ttnttt ejuedemqve
mysterii tine yrandi sacrilegio non palest provenire.Corpus Jnr. Can. Deere t. pa iii.
diet. iii. cap. Comperimtu autem.
Hoe est corpus meum ; id ett, figura corpora
met.TERTULLIANUS Advert. Marc. lib. iv.
i Non hoc corpus quod videtis mandvcaturi estis, et bibitwri ilium sanguinem quern fusuri tunt qui me crucifigent: sacramentum
aliquod vooit commendavi; spiritualiter intellectum, vivificabii vat.AOGOSTINUS in
Psalmum jnviii.
|| Certa tacramenta qua tvmimut corporis et sanguinis Christi
divina ret ett; et tame ette non desinit tubttantia vel natura panis et vini.GELASIDS De
duabus Naturis in Chrisfo contra Eutycken.

584

SERMON XXV.

POPERY A NOVELTY.

there be such virtue in the words of our Lord, to make those things that
were not to begin to be; how much more powerful is his word, that
they remain the same they were, and yet be changed into another
thing!" This author doth acknowledge a change, but not a transubstantiating change; for he expressly saith, "They be what they were."
It was bread and wine before ; and therefore, though set apart for holy
use, yet [is] not changed into another nature, so as, [with regard] to substance, to cease to, be what they were. And he giveth instance in ourselves : when converted, there is a change; of old [we] are made new
creatures; but not by being changed into a new substance, but [by
having] our souls set upon right objects, &c. And when the objection
is made, "But I do not see blood in kind ;" he replieth, "But it hath
the likeness or similitude of it; and thoti drinkest that which hath the
resemblance of the precious blood of Christ." * This was taught, then,
above a thousand years before Luther by this father. And so it was by
Chrysostom also; who saith, " If it be perilous to put these hallowed
vessels to private use, in which is not the true body of Christ, but the
mystery of his body is contained therein ; how much more," &c. f
IX. THAT THE BISHOP OF ROME WAS NOT THE UNIVERSAL HEAD OF
THE CATHOLIC CHURCH, NOR THE JUDGE IN WHOSE DEFINITIVE SENTENCE ALL WERE BOUND TO ACQUIESCE, WAS TAUGHT
LONG BEFORE LUTHER.

In the second hundredth year after Christ, there were six councils,
provincial only; the cause whereof was the difference about the feast of
Easter. Irenseus, president of the synod in France, did write to Victor,
then bishop of Home ; and sharply reprehended him for going about to
sever from the unity in communion all the churches of Asia: which
pleased not all the bishops. So Eusebiue.J In the year 418 was the
sixth council of Carthage, which resisted three popes one after another.
About the year 450 the council of Chalcedon withstood Leo, then bishop
of Rome, in the question of supremacy.
Illyricus upon his word affirmeth that he saw an epistle of the bishops
of France and Germany (written by Aventinus's own hand) to Anastasius, bishop of Rome, and others of his complices; the sum whereof
was, to admonish the pope, and those bishops of Italy that sided with
him, to let them alone, and not proceed to exercise their tyranny over
them. The whole epistle is to be found in Illyricus. (Catal. Test.
Vent. p. 41.)
The bishops also of Belgia, about the year 860, did contest with the
pope; whose epistle to pope Nicolas I. is taken by Illyricus out of
Aventinus ; in the close of which epistle they declare that, for the causes
before mentioned, they would "not stand to his decrees, nor hear
his voice, nor fear his thundering Bulls. Thou condemnest them that
* i ergo tanta vie eti in termone Domini Jesu, ut inciperent etse qua no erant; quanta
magi operatoriut est, ut SINT QVK ERA , et in aliud commutentur! Tu ipse eras ; sett
era vetus creatura: posteayuam consecrattu 'es, nova creatura este cvpisti. Sea forto
aids, Speciem eangninis nou video. Sed habet eimilitudinern: nimilitudinem preciosi
sanyuinis tikis
AMBRO8IU8 De Sacram. lib. iv. cap. 4, edit, (mihi) Paris. 1529.
f CHRVSOSTOMI Homil. xi. in Matt. torn, postr. ii.
t EUSEBII Hist. Eccles. lib. v.
cap. 23, 26; et lib. vii. cap. 5.

SERMON XXV.

POPERY A NOVELTY.

585

obey not the decrees of the senate. We assault thee with thine own
weapon, that despisest the decree of our Lord God. The Holy Spirit is
the Author of all the churches which are spread both far and near. The
city of our God, whose free denizens we are, is greater than that city
which by the holy prophets is called Babylon; which exalts herself to
heaven, and doth falsely glory that she never hath erred nor can err." *
Ludovicus the emperor, son of Charles the Great, and the nobles and
clergy in his time, did not own the bishop of Borne to hare that headship and power as now they chum and usurp, when by his authority,
without any mention of the pope, he assembled several councils. Beside
others, he called four several synods for the reformation of the church of
France; namely, at Mentz, at Paris, at Lyons, and at Tholouse [Toulouse] ;
to inquire what was held answerable or contrary to the revealed will of
God, and wherein they departed from the holy scripture. He. was so
famous for the church's good procured by him, that Platina, bewailing
the most horrible wickedness of the popes and their clergy in his days,
that he crieth out, OLudovict, utinam nunc viveres: " 0 Ludovicus, I wish
thou wert now alive." f
Hincmar, archbishop of Rhemes [Rheims], openly published that it
was not lawful for the inferior bishops upon any public or general occasion to consult the pope, 'unless they had first advised thereof with their
own archbishops; that it was needless for archbishops to expect resolutions from the see of Rome concerning such things that are already
sentenced in holy scripture, in the councils, canons, and decrees of the
church: and expounded those words, Tu cs Petnu, " Thou art Peter,"
thus: "Upon this sure and solid confession of faith which thou hast
made, will I build ray church." And as touching the power of binding
and loosing, he did write to the pope himself, Leo IV., that that power
was passed and derived from St. Peter and from the rest of the apostles
to all the chief heads of the church; and that St. Peter's privilege took
place only where men judge according to the equity of St Peter, and is
of force wheresoever that equity is used. If Luther had now been born,
* Hitce de cautit, cum fratribu nottiit et colleyit, neque edictis tuu ttamut, neque
vocem tuam agnoscimut, neque tutu JBullat tonitruaque tua timemut. Tu to* qui tenatut
contultit nan parent, impietatit condemntu. No too te entejugulamut, qui edictum Domini
Dei nottri eontpuit. Spiritut Sanetut Autor at omnium eecleeiarum, qua longitrimo et
latitsime terrarum orbit porriffitur.
Civitat Dei nottri, cujut municipes sumut, major ett
urbe yum Babylonia a tacrit vatiout appellatur; qua ctelo *e aquat, neque unquam te
erratte out errare potte mendaciter gloriatur.ILLYHICI Caial. Tett. Verit. (ex AVENTINO)
p. 80.
f Idem, Ibid. p. 86.
\ Magdeb. Centur. cent. ix. p. 338. Proceret
reyni affirmare, inquit, ilia nova et inaudita ette, quod papa velit tibi de jure regnorum
judicia tumere; non potte eum timul epitcopum et reyem ette, ire.HINCMARDS apud
Magd. Cent. cent. ix. p. 366. " The nobles of the kingdom affirm, he says, that it is
new and unheard-of thing, for the pope to wish to assume to himself decisions concerning the law of kingdoms; that he cannot be both bishop and king at one and the same
time," &c.EDIT. Afonet pont^cem ne tarn temere excommunication* pracipiat; ted
patiatur cenuat diligentiut in tuit provinciie cogrosci, et junta canonet dijudicariIdem,
ibid. p. 524. " He admonishes the pope not to issue excommunications so rashly; bat to
suffer causes to be inquired into more diligently in their own province, and to be decided
according to the* canons."EDIT. Luithpertu Otgariut, Guntherut Colonientit, Thetgondut Treverenti, et alii epitcopi JBelgici, graviter tyrannidem Romani pontificit redarguunt.Ibid. p. 338. Item eccletia Gratoonm et imperatoret contra papam.Vide
Magdeb. Cent, cent. ix. pp. 340, 341. " Luithpert of CEtingen, Ounther of Cologne,
Thetgond of Troves, and other Belgic bitthops, inveigh bitterly against the tyranny of the
Roman pontiff. The Grecian churches and emperors were also hostile to the pope."EDIT.

586

SERMON XXV.

POPERY A NOVELTY.

(as he was not for many hundred years after,) this would have been called
" Luther's doctrine."
Likewise, when Leo IV. encroached upon the church of Germany,
Luithpert, archbishop of Mence [Mentz], writing to Lewis, king of Germany, speaks much against the pope ; saying that the church's head did
ache ; and if speedy remedy were not taken, it would quickly distil upon
the members.
About this time, (854,) the church of Borne had a sore miscarriage;
when pope John, alias -1, not being like to other males, was great with
child by his, rather her, servant; and, going to the Lateran, fell in
pieces: a good device to provide for succession!the pope brings forth
a child. But since that time they have made a hole in St. Peter's chair,
that when a new pope sits down, the puny deacon might search of what
. Before, the one body of the Romish church had two heads; the
one visible, the other invisible: but now the head of that church had
two bodies, and both visible.
Arnulphus, in a synod held at Rhemes [Rheims], noted the pope to be
Antichrist; saying, " What, 0 reverend fathers, what, I say, think you
him to be, who sitteth thus in a lofty throne, in purple robes and glittering gold ? Certainly, if he be void of charity, lifted and puffed up only
with knowledge, he is Antichrist, sitting in the temple of God : but if he
want both charity and knowledge, then he is an idol; and to seek to him
for answer, is to inquire of marble stones." *
Tbeophylact, archbishop of the Bulgarians, expounding these words,
" Upon this rock will I build my church," made no mention of the
pope of Rome; saying, " Thajt confession that Peter made should become
the foundation of the faithful; in such sort that every man that would
build the house, must necessarily put this confession for his foundation.
Of the power of the keys he said, " Though it were only said to Peter,
' To thee will I give,' &c.; yet that power was once given to all the
apostles, when He said, (Whose sins ye remit, shall be remitted.'" f
Famous is the history of Otho, who assembled a great synod, in the
church of St. Peter at Rome, of archbishops and bishops in Rome from
Millain [Milan], Ravenna, Germany, and France; to which pope John
XIII. would not come: to whom a letter was sent by the emperor, that
he would make his appearance to answer to the things of which he was
accused; (and they were very many and very heinous ; ) to which letter
he returned this answer: " I hear say you mean to create another pope;
which if you do, I excommunicate you by the omnipotent God, that you
have no power to ordain any, nor to celebrate the Mass." When this
letter was reading, come-in the archbishop of Trevers [Treves], and other
bishopsof Lorrain, Liguria, and ^Emilia; with whose advice and coun For ARNULPHUS'B Oration at large, see the Magdeburgh Centuriators, cent. xvi. pp.
486489.
t THEOPHYLACTUS in Malt. xvi. et Johan. .
I Magd. Cent.
cent. s. de Synod, p. 433, &c.
Johannes XIII. venationibus magis quam orationibu vacabat; et multa alia auditu indigna de eo dicuniur.CARANZJB Sum. Condi, p. 787.
" John Xlil. pent his time in hunting rather than praying; and many other things are
reported of him which are unfit to he heard."EDIT. In hoc concilia, objectit in Johannem
cnminious homicidii, perjurii, tacrileyii, incetius, aliorumque nefandorum scelerum, Sic,
LUITPRANDUS apad BARONIUM in SPONDANI Epitome, in annum 963.
" In this council,
John was accused of the crimes of murder, perjury, sacrilege, incest, and other abominable
offences," &c.EPIT.

SERMON XXV.

POPERY A NOVELTY.

587

sel the emperor and synod sent this answer:that they made light of his
excommunication, and they would return it upon himself; for when
Judas had become a murderer, he could tie none but himself, strangling
himself with a halter. Otho deposed pope John, and took into his hands
the nominating and making of popes afterwards. As yet emperors were
not come to wait bare-foot at the pope's palace, nor to hold their
stirrups.
When the pope, A. D. 996, sent a cardinal into France to consecrate a
church there, the prelates of France, hearing of it, "judged it to be
sacrilegious presumption, proceeding from blind ambition, that he should
transgress apostolical and canonical orders, especially being confirmed by
many authorities." *
Gregory VII., strictly forbidding priests to marry, writeth to the
princes of Germany that they would not frequent the Masses of married
priests. But yet the bishops in Germany did refuse to yield to this
decree, or to depose those priests that were married; defending themselves by the authority of the scripture, ancient councils, and the primitive church; adding thereunto that the commandment of God and human
necessity did directly oppugn the pope's decree.f They long continued
to defend their liberty; insomuch that, seeing neither reason nor prayer
nor disputation would serve the turn, the clergy consulting together what
to do, some advised not to return again to the synod; others, to return
and thrust out the archbishop from bis seat, and give him due punishment of death for his deservings, that by the example of him others might
be warned hereafter never to attempt that thing any more to the prejudice of the church and the rightful liberty of ministers. The archbishop
spake them fair, and bid them be of good hope; he would send again to
Hildebrand, (the pope,) and they should have what would content their
minds; willing them in the mean time to continue as they had done in
their cure-and ministry. The next year the pope sent bishop Curiensis
as legate to the archbishop of Mentz; and assembled again a council,
where the clergy were commanded, under pain of the pope's curse, to
renounce their wives or their livings. The clergy still defended their
cause with great constancy. In the end it brake forth into a tumult;
[so] that the legate and archbishop hardly escaped with their lives. After
this the churches would choose their ministers themselves; and not
send them to the bishops (the enemies of ministers' marriage) to be con OLABKI Hittoriarum, lib. 11. cap. 4; A RON Annale, ad ann. 996.
f Adwrt&t
Hildebrandi decretum. (quo magnd teveritate tacerdotum canjugium damnabatper univertw
Ckristianum oroem) infremuit iota factio ciericorum, hominem plant heereticum et vetani
doymatis esee clamitatu.NAUCLEROS, vol. 11. generat. 36, apnd Magd. Ceniur. cent. xi. p,
389. " Against Hildebrand'a decree (in which he with great severity condemned the marriage of priests throughout the Christian world) the whole faction of clergymen roared out,
exclaiming that he was plainly a heretic and entertained unsound opinions."EDIT. Quod
taeerdatibu* conhu&iit interdixit Hildebrandus pontife*, pleritytte epitcopit novmn dogma,
omnium maxima pestifera hterests qua ungvam Christianwn pertwrbastet regnum, vita eft.
Quamo&rem Italia, Germaniae, GaUia, ponttfcet, Htidebrandum contra pietatem Chrittianam verbit, factts agere, facere, decernunt / eundem ambitus, hareteot, impietatit, tacriiegii cvndemnant.AVENTINI Annalet, lib. v. j ILLYRICI Catal; et Mag. Cent. cent. xi.
p. 889. " Pope Hildebrand' interdiction of the clergy from marrying seemed to most of the
bitfhops a new dogma, a heresy the most pestiferous of all those which had ever disturbed
Christendom. Wherefore the bishops of Italy, Germany, and Gaul, decreed that Hildebrand did and acted contrary to Christian piety, both in word and deed; and condemned
him of ambition, heresy, impiety, sacrilege,"EDIT.

588

SERMON XXV.

POPERY A NOVELTY.

firmed and inducted, but put them to their office without knowledge or
leave of the bishop.
The pope did write also about this matter to Otho, bishop of Con'
stance; but this bishop would neither separate those that were married
from their wives, nor yet forbid them to marry that were unmarried.
The clergy of France did stoutly oppose the pope's Bull for the excommunicating of married priests that would not divorce their wives ; declaring their reasons from the word of God, from councils, from the necessity
of nature; and [that they were] resolved to lose their benefices, rather
than put away their wives; Hying moreover [that] if married,priests
would not please the pope, he must call to angels from heaven to serve
the churches.* But if these clergymen would not be at the pope's
beck, neither would the angels in heaven: I know not what other angels
may be.
In the pope's proceeding against Henry the emperor, he was opposed
by the council at Worms; in which were the bishops, not only of Saxony,
but of all the whole empire of the Germans: who did agree and conclude
upon the deposing of HUdebrand; and Roulandus was sent to Rome,
who, in the name of the council, commanded the pope to yield up his
seat.f
This same pope was again judged and condemned by another council
held at Brixia, where were divers bishops of Italy, Lombardy, and Germany; in which condemnation is recited, amongst other things, his
usurping authority over the emperor, and taking away and forbidding the
marriage of priests.
Toward the end of the thousandth year (when there were again two
popes at once,Urban and Clement III.) William Bufus, king of England, would suffer no appeal from England to the pope of Rome; as it
was not lawful to do from the time of William the Conqueror.J And
when Anselm, archbishop of Canterbury, appealed to Rome, the king
charged him with treason for so doing. All the bishops of the realm
stood on the king's side against Anselm ; though Anselm pleaded hard,
saying, " Should I forswear St. Peter, I should deny Christ." But all
the rest of the bishops disowned any appeal from England to Rome.
About the year 1105, two famous bishops of Mentz, recorded to be
very virtuous and well-disposed, were cruelly and tyrannously dealt with
by the pope. Their names were Henry and Christian. Henry would
make no appeal to the pope; but said, " I appeal to the Lord Jesus
Christ, as to the most high and just Judge; and cite you "" (the two cardinals that had done him wrong) " before his judgment, there to answer
me before the high Judge." Whereunto they scofiingly said, " Go you
. So the clergy of France.Fox's "Acts and Monuments," vol. i. p. 227.
t R<ntlandut tacerdos, Kteras imperatoris deferent, absqw omni salutationis honors, Tibi, Hildebrandum compellans inguit, imperatdr, et I tali, Gallia, Gennaniseque episcopi, pnecipiunt,
at te munere quod astu, pecunia, gratia occupasti, abdices. Non enim veroe pastor neque
pater neqne pontifex es; sed for, lupus, latro, et tyrannus. (Brave, courageous Rouland!)
AVENTINI Annatef, lib. y.; Magdeb. Center, cent. xi. p. 425, " Rouland, the priest who
carried the emperor's letters, addressing Hildebrand without any salutation of respect, said,
1
The emperor, and the bishops of Italy, Gaul, and Germany, command thee to abdicate the
office which thon hast seized by craft, money, and influence. For thou art neither a true
pastor nor father nor pope; but a thief, wolf, robber, and tyrant.'"EDIT.
t Fox's
" Acts and Monuments," vol. i. p. 242.

SERMON XXV.

POPERY A NOVELTY.

589

before first, and we will follow after." Not long after, the same Henry
cued; whereof the two persecuting cardinals having intelligence, said one
to another jestingly, " Behold, he is gone before, and we must follow after
according to our promise." A little after, they both died in one day:
the one voided out all his entrails into the draught; the other, gnawing
off the fingers off his hands, and spitting them out of his mouth, (all
deformed in devouring himself,) died.*
How the clergy were against the pope's decrees that they should put
away their wives or lose their livings, we might learn from a large copy of
verses made by an English author, concerning pope Calixtus, for this:
O bone CaK*te, nvnc omni* cknu odit te.
Quondam pretbyteri poterant wnribiu uti:
Hoc dettnueitti, pottyuam tu papafuitti, ttc. f

About this time the bishop of Florence did teach and preach that
Antichrist was now manifest; for which pope Paschalis did burn his
books.J
At this time, also, historians mention two more famous preachers,
Gerhardus and Dulcinus Navarensis,who did earnestly labour and preach
against the church of Rome ; defending and maintaining that prayer was
not more holy in one place than in another; that the pope was Antichrist ; that the clergy and prelates of Rome were rejects ; and she, the
very whore of Babylon spoken of in the Revelation. These two brought
thirty more with them into England; who by the king and prelates were
all burned in the forehead, and so driven out of the realm ; and after that
were slain by the pope%
At this time, also, in the city of Tholouse [Toulouse], there were a
great multitude of men and women whom the pope's commissioners did
persecute and condemn for heretics; of whom some were scourged naked,
some chased away. One of the articles [which] they maintained was,
that the bread in the sacrament after consecration was not the very body
of the Lord. ||
In Germany, also, Robert, abbot of Doits, preached against the pope's
jurisdiction as to temporal dominion ; interpreted that place, " Thou art
Peter, and upon this rock will I build my church," to be understood
concerning Christ, &c.^[
Beside these there was Peter Bruis, A.D. 1126; and after him his
disciple Henry, A.D. 1147; [who] in France drew many provinces from
the church of Rome; preached against transubstantiation, the sacrifice
of the Mass, suffrages and oblations for the dead, purgatory, worshipping
of images, invocation of saints, single life of priests, pilgrimages, superfluous holy-days, consecration of water, oil, frankincense, &c. The pope
and his prelates they called " princes of Sodom ;" the church of Rome
they termed " Babylon, the mother of fornication and confusion." This
Peter Bruis preached the word of God among the people of Tholouse
[Toulouse] for the space of twenty years with great commendation, and
at last was burned.**
Fox's " Acts and Monuments," vol. i. p. 254.
f Ibid. p. 256. " good Calixtna,
now all the clergy hate thee. Formerly the preebytere might marry wive: but thou haet
put an end to this, since then cameet to be pope "EDIT.
\ Ibid. p. 254.
$ ILLYBICI Catalogue.
|| Fox's " AcU and Monument," voL i. p. 299.
If ILLYRICI
Catalogue.
** PETBUS CLCNIACEMSIS, lib. i. epist. 1 et 2.

590

SERMON XXV.

POPERY A NOVELTY.

I must but name Honoring, bishop of Augusta ; who set out the iniquity and wickedness of the church of Rome to the life ; recited largely
by du Plessis: * and Nordbertus, A.D. 1125 ; that protested to Bernard
that Antichrist, he knew certainly, would be revealed in this present
generation : and John of Salisbury; who, visiting the pope, was asked by
him, what men thought of the pope and of the Roman church; who told
him to his face, " They say, the pope is a burden to all, and almost intolerable," and much more.f
Did the Papists never hear of the Waldenses, or have they not been
vexed with their doctrine before Luther was born, that they ask, Where
was our doctrine and religion before Luther ? Did the council of Constance condemn the doctrines of WicklifFe and Huss as erroneous, and was
there such a noise about them, and yet did not the church of Rome hear
of our doctrines (then owned by them) before Luther ? They can never
make us believe it.
Let Raynerius, a friar, writing of the Waldenses, or pauperea de Lugduno, ["poor men of Lyons,"] satisfy them ; who saith, "Among all
the sects that are or ever will be, none can be more pernicious to the
church of God " (he means the church of Rome) " than that of Lyons."
And he giveth these three reasons : "(1.) Because it hath continued a
longer time than an; : some say that it hath been ever since the time of
Sylvester; others say, from the times of the apostles. (2.) Because it is
more general; for there is not almost any country whereinto this sect
hath not crept. (3.) Because, [whilst] others procure horror by their
blasphemies against God, this of the Lyonists hath a great appearance of
piety ; inasmuch as they live uprightly before men, and put their trust in
God in all things, and observe all the articles of the Creed : only they
blaspheme the church of Rome, and hold it in contempt; and therein
they are easily believed by the people." J A fair confession of a Papist!
So that, you see, they can tell, if they list, where and when and by whom
our doctrines were taught before Luther; but they use this question to
beguile the ignorant people : " Where was your religion before Luther ? "
And Jacobus of Riberia acknowledgeth that the Waldenses had continued a long time. " The first place," saith he, " [that] they lived in
was in Narbonne in France, and in the diocese of Albie, Rhodes, Cahors,
&c.: and at that time there was little or no estimation of such as were
called priests, bishops, and ministers of the church. For, being very
simple and ignorant almost of all things, it was very easy for them,
through the excellency of their learning and doctrine, to get unto them*
selves the greatest credit among the -people: and forasmuch as the
Waldenses disputed more subtilly than all others, [they] were often
admitted by the priests to teach openly ; not for that they approved their
* " Mystery of Iniquity," p. 294.
| JOHANNES SARISBUHIENSIS in his Polycraticon, lib. vi. cap. 24; Du PLESSIS, p. 319.
t Inter omnet has tectat quae adhtic
sunt velfttenatt, nan ett perniciosior eccletias quam Leonistarum ; et hoc triout de causit.
Prima eft, quia ett diutumior : aliqwi enim dicunt quod duravit tempore Sylvestri } aliqui, ^
a tempore apostolorum. Secunda, quia ett generalior ; feri enim mitta ett terra in yud haec
tecta no tit. Tertia, quia, rum alia; omnet tec&e immanitate blasphemiarum in Deum
audientibus horrorem inducunt, hoc magnum habet speciem pietatis ; eo quod coram hominibu juste vivant, et bent omnia de Deo eredant, et omnet arttculos qtii in Symbolo continentur: solummodo Romanam ecclesiam blasphemant et clerttm, cut multitude laicorum facilis
est ad credendum.RAYNERIUS Cont. Hares, cap. 4.

SERMON XXV.

POPERY A NOVELTY.

591

opinions, but because they were not comparable to them in wit. In so


great honour was the sect of these men, that they were both exempted
from all charges and impositions, and obtained more benefits by the wills
and testaments of the dead than the priests."
Raynerius saith of them, that they had translated the Old and New
Testament into the vulgar tongue. " They teach and learn it so well,
that I have seen and heard/' saith he, " a country clown recite Job word
by word, and divers others that could perfectly deliver all the New Testament."
The doctrines that these Waldenses taught before Luther, are the same
that the Reformed churches do now hold; (1.) As that only the holy
scripture is to be believed in matters of salvation. (2.) That all things
are contained in holy scripture necessary to salvation, and nothing [is] to
be admitted in religion but what only is commanded in the word of God.
(3.) That there is one only Mediator; other saints in nowise [are] to be
made mediators, or to be invocated. (4.) That there is no purgatory.
(5.) That Masses sung for the dead are wicked. (6.) All men's traditions [are] to be rejected; at least, not to be reputed as necessary to
salvation. (7.) That differences of meats, (8.) Variety of degrees and
orders of priests, friars, monks, and nuns, (9.) And superfluous holydays, (10.) And peregrinations, with all the rabblement of rites and
ceremonies brought in by man, are to be abolished. (11.) That the
supremacy of the pope, usurping above all churches and kings and
emperors, is to be denied. (12.) That the communion in both kinds is
necessary to all people. (13.) That the church of Rome is very Babylon ; and the pope, Antichrist, and the fountain of all other. (14.)
That the pope's pardons and indulgences are to be rejected. (15.) That
the marriage of ministers is lawful; and such-like. Their doctrines are
related by JBneas Sylvius, afterwards pope, none of their best friends.*
But the English reader might find them in the "Book of Martyrs."
Luther lived and began the Reformation after the year 1500; these
preached this doctrine before the year 1200: look, and see [that] our
doctrine was before Luther.
In the year 1200, &c., it would be endless to give an account of particular doctors that did oppose the doctrine of the church of Rome, and
did maintain the doctrines [which] we receive.
I might mention Almaricus, a doctor of Paris, that suffered martyrdom
for withstanding altars, images, invocation of saints, and transubstantiation.
Also Everard, an archbishop in Germany, in an assembly of bishops at
Regensperg, gave his judgment of the bishop of Rome. " Hildebrand,"
said he, " under colour of religion, laid the foundation of the kingdom
of Antichrist. These priests of Babylon will reign alone; they can bear
no equal: they will never rest, till they have trampled all things under
their feet, and sit in the temple of God, and be exalted above all that is
worshipped. He who is ' the servant of servants' coveteth to be lord of
lords, as if he were God: his brethren's counsels, yea, and the counsel
of his Master, he despiseth. He speaks great things, as if he were God.
VEX SYLVII Bohemica Historia de Waldensiurn Dogmatibus ; Fox's "Acts and
Monuments," vol. i. pp. 299, 300.

SERMON XXV.

POPERY A NOVELTY.

In his breast he. casteth new devices, wherehy to raise a kingdom to


himself. He charigeth laws, and confirms his own : he defiletb,, plucketh
down, spoileth, deceiveth, murdereth. Thus that child of perdition,
(whom they use to call ' Antichrist,') in whose forehead is written the
name of blasphemy, ' I am God; I cannot err,' sitteth in the temple of
God, and beareth rule far and near." * Was this Luther, that speaks so
like him against the pope ? No, one born long before him; or else the
Papists would go too nigh to say, " This doctor had learned this from
Luther."
The preachers in Sweden publicly taught that the pope and his bishops
were heretics. It would be too long to give account how the pope was
opposed by Frederick II., and by John, king of England, a great while;
though at last he delivered the kingdom of England and Ireland to the
pope, and farmed them of him for a thousand marks per annum; and
afterward was poisoned by a monk. And though he made this resignation of these kingdoms for himself and his heirs for ever to the pope,
yet his son and successor, Henry III., made great opposition against [it] ;
as did the lords and nobles in his father's days, and have left a lamentation upon record of that fact of king John.f
But the history of the Waldenses, now spread far and near, stands like
a beacon on a hill, [so] that all that do not shut their eyes have clear
light to see that our doctrines were taught in abundance of places before
Luther. These continued in Dauphiuy, Languedoc, and Guienne, and in
all those mountains which reach from the Alps to the Pyreneean. They
had spread themselves into Germany; where were a great many of their
preachers, who, at the sound of a bell, preached in a public place, that
the pope was a heretic ; his prelates, seducers ; that they had no power
to bind and loose, or to interdict the use of sacraments ; and told them
that though they had not come, God would have raised up others, even
of the very stones, for to enlighten the church by their preaching, rather
than he would have suffered faith utterly to have perished.
By this time they ordained preachers in Spain, who preached the
same doctrine with them; and in Lombardy much multiplied. Yea, in
one only valley, called Camonica, they had ten schools. Another saith,
that their little rivers streamed so far as to the kingdom of Sicily; and
the only reason of their sufferings is said to be, because they withdrew
the sheep from the keeping of St. Peter, and departed from the Roman
church. Do not you yet see where any were that owned and preached
our doctrines before Luther ? Go, then, to " Jack Upland," written by
* AVENTINUS, llb.vil. p. 646.
t Fox's " Acts and Monument*," vol. i. GULIELHCS PABISIBNSIS, circa annum Domini 1220, acerrimd insectatur sacerdotes sui iemporis ;
diem, in ei nihii pietatit ac erudttionis comparers, sed potius diabolical turpitudines,
omnium spurcitiarum ac vitiorum monstruofilatem ; eorum peccata no simpltciter peccata
tsset sed peccatorum monstra terribilissima ; eos no ecclesiam, sed Babylonem, Mgyptum,
ac Sodomam, esse; prtelatos non aedifcare ecclesiam, sed destruere, ac Deo illudere eos
cum aliis sacerdotibus profanare acpoiluere corpus Christi, &c.Liber de Coltatione Beneficiorum. " William of Paris, about the year 1220, inveighs most bitterly against the
priests of his time; saying that nothing of piety and erudition was apparent in them, but
rather diabolic turpitude, the monstrosity of all filthiuess and vice ; that their ins were not
merely sins, but most terrible monsters of sins; that they were not the church, but Babylon,
Egypt, and Sodom; that the prelates did not build up the church, but destroy it, and mock
God; that they, with other priests, profaned and polluted the body of Christ," &c.<
EDIT.

8XRKON XXV.

POPERY A NOVELTY.

Geoffrey Chaucer; * and answer hia questions; and ask this question no
more for shame.
From the year 1300, the bloody persecutions and the great Bufferings
of multitudes for the true doctrine and opposition to the church of Rome
do prove -what is sought after; except they imprisoned and burned so
many they know not for what. For Satan, (according to some,) being
bound at the end of the first ten persecutions, and remaining bound a
thousand years, was now let loose again. Do they ask still, Where was
our doctrine before Luther? Why, where persecution was raised by
Papists before Luther. For why were so many imprisoned, banished,
and burned, if they did not look upon them as heretics ? and whom they
so call is notoriously known. Was not Conradus Hager imprisoned for
preaching against the Mass ? Johannes de Castilone and Franciscus de
Arcatura,were they not burned, and Haybulus martyred, and Johannes
de Rupescissa imprisoned, for certain prophecies against the pope ? Did
not Militrius, a Bohemian, preach that Antichrist was come ? and was he
not excommunicated for the same ? Was not Occam excommunicated,
and his books prohibited, because they displeased the pope ?
Brusbius relates that six-and-thirty citizens of Moguntia were burned
for following the doctrine of the Waldenses, affirming the pope to be the
great Antichrist, f Also Masseeus recordeth of one hundred and forty in
the province of Narbonne, [that they] were put to the fire for not receiving
the decretals of Rome; beside them that suffered at Paris to the number
of twenty-four, and after them four hundred burned for heretics. $ Was
not Matthias Parisiensis before Luther, that writ that the pope was
Antichrist? And was there not an old ancient writing, called "The
Prayer and Complaint of the Plowman," containing many things against
the church of Rome ? And Nicolas Orem, before the pope, preached
against them.
Was not John Wickliffe before Luther ? and did not he maintain the
doctrines that the Reformed church now holdeth, and a great company of
valiant defenders of the same truths ? Twenty-five articles of Wickliffe
you may read in the " Book of Martyrs." And may we not learn
something by the laws then made in England,that many here did
oppose the church of Rome ? || as anno 5 Richardi II. In the year
1380, we read of a great number, called "evil persons," going about
from town to town preaching to the people divers sermons, containing
heresy and notorious errors, (so Papists call our doctrines,) to the
emblemishing of the holy church.
And were there not many witnesses against Popish doctrines, and
asserters of ours, from the year 1400 ? as John Badby, Nicolas Tayler,
Richard Wagstaff, Michael Scrivener, William Smith, &c., John Hues,
Jerome of Prague. But why do I mention particular names, when there
were a great number of faithful Bohemians, not to be reckoned; and
Fox'e Act and Monument," vol. i.
t /** .
Ibid. pp. 621532.
Ibid. pp. 568, 669. Yea, forty-five articles of Wickliffe, condemned in the council of
Constance.SORIOS in Coned, torn. hi. p. 790.
|| " Acts and Monuments," vol. i.,
beginning in " the Protestation to the Church of England." Had the council of Constance
so much ado with the articles of Husa and Jerome, who were charged with articles against
the church of Rome, and condemned and burned by the council ? and yet do Papists know
none that taught our doctrine before Luther ?

594

SERMON XXV.

POPERY A NOVEX/TY.

many other places ? The Bohemians in this age, near to Tabour castle,
assembled themselves together to the number of thirty thousand; and
haying three hundred tables erected in the fields for that purpose, they
received the sacrament in both kinds. *
In the statute anno 2 Henrici IV., in the year 1402, in England, there
were many preachers of true doctrine; f which those times called " new
doctrines and heretical, contrary to the faith and determination of the
holy church," Borne, forsooth. It is recorded in the year 1422, that
Henry Chichely, archbishop of Canterbury, did write to pope Martin V.
that there were so many in England infected with the heresy of Wickliffe
and Hues, that without force of an army they could not be suppressed.
Beside all these that have preached and owned our doctrine long
ago, we might send such Papists as ask, "Where was your doctrine
before Luther ? " to the churches in other parts of the world; as to the
Greeks, the Muscovites, the Melchites or Syrians, the Armenians, the
Jacobites, the Cophti [Copts] or Egyptian Christians, the Abassines,
and others j who, though too corrupt in many things, yet do agree with
the Reformed churches in many points, wherein they with us differ from
the church of Borne: as is witnessed by David Chytreeus, who travelled
amongst many of them, and, from his personal knowledge and conversing with many that were amongst them, and by letters from others, gives
an account of the state of several churches; and by the " Confession of
Faith in the Eastern Churches," composed by Critopulus, patriarch of Constantinople, and others; as also by the confession of Papists themselves.
(1.) These churches do deny the pope's supremacy,that' he is head
of the church; and never did submit unto him as universal head. Their
words are: " It was never heard in the catholic church, that a mortal
man, subject to a thousand sins, should be called 'the head of the
church ;' but the Head of the catholic church is Jesus Christ." And
much more they in their Confession say.}:
The Grecians account Christ's vicar, the pope, and the Latins, excommunicate persons. (PRATEOLUS.) Of this opinion are the Muscovites,
the Armenians, &c.
(2.) These churches agree with us in rejecting the apocryphal books
from the number of canonical scriptures.
(3.) They give the sacrament in both kinds. They say, of necessity
they must communicate in both kinds; so that if any take it under one
kind, although a layman, he is said to sin, because, they say, he doeth
against Christ's command. So Prateolus : " All partake of both kinds,
the bread and the cup,whether ecclesiastical or lay-persons, men
and women." ||
(4.) They turn not the sacrament into a sacrifice offered for the quick
and dead.
' COCHLSDS, lib. iv. ex BIRCKBEK'S "Protestants' Evidence," p. 386.
t "Acts
and Monuments," vol. i. " Protestation to the Church of England."
Ovfc yap -9 trap jta6o\ucg wfyanrop ( \tyiff9 TIIS *\, inc. Confessio Ftdei Eccles. Orient, per CRITOPDLOH, cap. 23. Item
DAVID CHYTH^EUS De Statu Ecclesiae, p. 21; PBATEOLI Blench. Hasret. lib. vii. pp. 202,
228.
Confess. Fidei Eccles. Orient, per CRITOVVIVM, c&p. 7.
II **TEOLI Blench. Haret. p. 202. Mcrexowrt Se -artwrej JKetrepov Sews r<ut> tv ry $<nroruty rpaurefy, TOUT* KM TOW ttronjpww Te , <u>6pts KCU
t.Confess. Fid. Eccles. Orient, cap. 9.

SERMON XXV.

POPERY A NOVELTY.

595

(5.) They have no private Masses. These both are testified by Chytweus.*
(6.) The doctrine of transubstantiation is not received amongst them:
they " confess a true and real presence in the Lord's supper; but such
an one as faith offereth, not such as the devised transubstantiation vainly
teacheth." f

(7.) They admit not the seven Popish sacraments: they own properly
but three,baptism, the Lord's supper, and penance.J
(8.) They admit ministers' marriage.
(9.) They deny purgatory. It is true, the Greek church do believe
that there is a place distinct from heaven and hell, where some departed
souls are lodged for a while. Their opinion is, that those that lived
holily, and died in the Lord, go immediately to heaven ; and the wicked,
that die without repentance, go presently to hell; but such as are converted at the end of their life are in another place, in a middle condition;
and for these they pray: but yet they do not call this " purgatory."
So Chytraeus. And in their Confession they utterly deny Popish purgatory ; for they affirm [that] the punishment of such departed souls that
are neither in heaven nor in hell " is not material, neither by fire nor by
any other matter; but only from the affliction and anguish of their own
consciences, remembering then what they did amiss while they were in
this world." || However they be far from the truth, yet they be far also
from purgatory-fire. For Alphonsus saith, that " it is one of the most
known errors of the Grecians and Armenians that they teach no place of
purgatory," &c.^[
(10.) Though the Greeks dote too much upon images of saints, yet
they differ much from Papists in this point: for they are against making
any image of God, which the Papists do in the likeness of an old man ;
and to other images they give rifujv, " honour," but neither the worship
of latria nor dulia. " No," say they, " God forbid ; for these are only
to be given to God." **
(11.) They carry not the sacrament in procession about the streets,
{as the Papists do, to be worshipped by them that meet it,) except they
send it to the sick : " For," say they, " it was not given to be carried
about the streets ; but religiously to be received for the remission of sine,
according to the word of God." ff
E liturgiis Graecorum et narrationibut hominumjide dignontm canttat, nee Missas privates absque cmnmunicantiout ab eit celeorem solere, nee uUam in eorum canone, sacrijicii
corporis et sanguinis Chrifti pro redemptione vivorum et mortuorwm oMaii, mentionemjSeri,
itc.DAVID CHYTRMUS, Oe Statu Eccles. p. 14.
t KM vrapov<rtav **, vurro
wapumpri KM vpoatfxpti, efevpqfaura St&uncei , t(c.CYRILLUS,
Patriarcha Constant, cap. 17, p. 60.
t 'ils emu nrpos ?
, , , .Confttt.
Fid. Ecclet. Orient, per
CRITOPULDM, cap. 5.
Eadem, cap. xl. et DAVID CHYTRSUS De Statu Ecctet.
p. 14.
|| 7 TOIVW ( CKCUW ant, *
, wupos, * Sf ; \, 8 * KM OVMS
turo ~(( ( TOW tv
\oyov touts nrpo|oy.Confess, eadem, cap. 20.
If Unut e* notistimit
erroriotu Graecorwn et Armenorwm eft, quo doeent nitUum etse purgatorium locum, itc.
ALPHONSUS DE CASTRO, Advert. Hares, lib. xli. p. 188.
Ov
tatepvyptarrov 9tov Orepeypcarry tuatvi trapcucafcur.Ais & cucofft - aartvfyi.tv Kaerpevruatv tareryt yap dcy .
Confess. Fid. Ecclet. Orient, per CRITOPULUM, cap. 15.
ft Ov vtpi<ptpo^v 8c
\(, ' tu outov voffowrot'

596

SERMON XXV.

POPERY A NOVELTY.

(12.) They hold the perfection and sufficiency of the scripture; that
it is sacrilege to add any thing to it, or take away from it; and contra9
dict those that do. "
(13.) Concerning the marks the true catholic and apostolical
church, the; greatly differ from the church of Rome. The Confession mentions four : and the last they lay most stress upon, wherein they teach the
same with us; namely, " That it faithfully and sincerely keep the word
of God, which God hath given to us by his prophets and apostles." f
(14.) They do not define the catholic church as the Romanists do, by
making it essential to submit to any one man as the head of the whole ;
hut the whole company of such as are found in the doctrine of Christ,
every where dispersed, hut knit together by the bond of the Spirit, is the
catholic church. (Confessio eadem, cap. 7.)
By all this, reader, laid down in as little room as I could, thou mayest
see the harsh and uncharitable spirit of the Romanists,to unchurch
all these who do profess that they keep to all the doctrines of the first
general councils in which essential doctrines were ratified; $ as appears
by their Creeds, containing the articles of the Christian faith. (But the
Muscovites condemn and curse the Romans, as forsakers of the primitive church, and breaking of the seven general synods.) As also thou
mayest see their impudence in asking where our church and doctrines
were before Luther; when there have been so many churches ever since
the apostles' times that have (though not without many corruptions in
many things, yet) held to the essential doctrines of Christian religion,
and have not received these doctrines of the church of Rome, which is
but a little church in comparison of all the rest, amongst whom our religion was before Luther.
IV. Having made appear that the doctrines of the Reformed churches
are the same that were taught by Christ and his apostles, and that by
many after them long before Luther; the next thing is, to demonstrate
that Popery is a novelty.This follows, indeed, by just and good consequence from what hath hitherto been said in the former parts of the
method first proposed to speak of this position in: for two such doctrines as are so contrary, yea, so contradictory, cannot both be true and
equally old; for truth must be before error. But yet [to prove more
clearly] that Popery had not its being till many hundred years (as now
framed) after Christ, I shall pick out some of the chief and most mateArt ao SiSorat wepi<pepirrai TUV vKarrtiuv, * ((
is atf>effu> ) - .Confess, eadem, cap. 9.

* HTIS ( , ovus vpotfriffeura,


1} , ( yap avrucpvs ,) TOW
.Confess, eadem, cap. 7.
t KM
! , aSo\us 0 & , 6 6
- .Confess, eadem, cap. 7.
t 'Euro
ruvoSow , &
.Confess, eadem, cap. 15. Acta septcm synodorwm Greecantm, serif ia Basilii,
Chrytostomi, Damasceni, eorwmyue traditiones, tanquam divina oracula ampkctuntur, ad
eaque de fide et retigione ipsorum sciscitantes remitiunt: ex literis Constantin. ad DAVID
CHYTB/EUM De Statu Eccles. p. 71. " The acts of the seven Greek synods, the writings
of Basil, Chrysostom, and Damascene, and their traditions, are embraced by the Greek
church as divine oracles; and to them are referred all who seek information concerning its
creed and religion; as appears from the letters of the patriarch of Constantinople to David
Ciiyttteos." BDIT.

8KRMON XXV.

POPERY A NOVELTY.

597

rial points of Popery, (and if these fall the other cannot stand,) and
give an account of the time -when they first came in. The rest-
whose rise and original as to the particular time is more uncertain,
though clear enough that they were not from the beginning, nor long,
long afterwill not need such large insisting on : and yet in all I must
endeavour brevity; which, is a task that lieth upon me and pincheth me
hard all along in such a copious subject as this position is.
1. I shall begin at the head; (which is indeed the head and heart of
Popery;) which though by that age [which] it hath, gray hairs are upon it,
yet, in comparison of true antiquity indeed) it will appear that their head it
both raw and green.And if the head be young, the whole body cannot
be old. And the witnesses to give-in their testimony of the minority of
the pope as head of the church as now claimed, are at hand; even six
several councils ; which have so polled this head and clipped his beard,
that it looketh very young, and beareth his age marvellously well: for,
look upon him in the glass of true history, and no man will believe that
he is so old as he brags to be.
(1.) My first catalogue of witnesses consists of three hundred and
eighteen grave ancient fathers assembled in the first general council that
ever was since the apostles' times, at Nice, in the year of our Lord 325.
In reading over the canons of this council, I fix upon two, which are
fully and directly against the pope's universal sovereignty and dominion
above all other churches.
The one is against excommunicate persons* appeal in any diocese unto
remote churches, or being harboured or received by them; in these
words: tf Concerning persons excommunicated, whether they be of the
clergy or the laity, let this sentence be observed by the bishops of every
province, according to the canon which saith, that those which are cast
out by some shall not be admitted by others." * This canon clips the
power of the pope, and takes away his jurisdiction over other churches:
and [that it] was so understood of old, is plain; because, when some
were excommunicated in Afric, and did run to and were entertained by
the bishop of Borne, the council in Afric did hold [it] irregular, and did
write to the pope so too, and alleged this canon of the council of Nice,
that he ought not to admit them whom they had excommunicated. Of
which more when I come to that council.
The other canon in this council runs, "Let the ancient customs
obtain " (continue in force) " which are in Egypt, Libya, and Pentapolis,
that the bishop of Alexandria have power" (authority, the government)
" of all these; because also the bishop of Borne hath the same custom.
Likewise also in Antioch, and in other provinces, let the churches have
their dignities" (privileges, prerogatives) "preserved" (secured) "to
them." f From thus much of this canon we easily learn, First, That
the bishop of Borne had not universal jurisdiction over all the churches,
* Tltpi TUV eatoannnfrv ycyo/iciw, etre TUV tv \ re TUV tv Xecftcy rcrcry, tnco TWV Kaff ? ruricoirw *> \
, TOVS ' {repay * ' trepan nrpoo'ieotfai.Code Can.
Ecclee. Univers. can. 5.
f eOrj Kporctrw tv Aryvrrep AiSvy KM >, &orc * vtttamnrav trtaiTuv rovruv efyuffuo'
rciSq KM
ev TJJ '/ ffvvrflts tffrtv.
Opouts Se Amoxeia?,
TOW crapxiau, wpecrfcw (rw<r0ai }<.-Ibid, can. vi.

598

SERMON XXV.

POPERY A NOVELTY.

because the bishop of Alexandria was to have the same " power,'* eoy<nv,
" authority/' over those parts, and the bishop of Antioch in those parts,
and others in other provinces, as the bishop of Rome had in those parts:
which could not be, if the bishop of Borne were universal, and they provincial underlings; for there is not like power, authority, or equality, in
an universal and provincial bishop, according to their own doctrine.
Secondly. We as easily see that what power the pope had, is not by this
council bottomed upon and derived from the holy scriptures or succession
from Peter, but grounded only upon custom. Not a word is here of any
divine right to that power or place in which he then was, which was far
inferior to what he claimeth and usurpeth now. For the first three
hundred years, then, an universal head was a non-ens, ["non-entity,"]
not risen nor acknowledged in the church of God. Very good.
(2.) The next catalogue of witnesses against the universal sovereignty
of the bishop of Borne hath in it one hundred and fifty fathers,
assembled at Constantinople, (which, Caranza saith, is one of the four
principal councils, and next after the council of Nice,* whose authority
is already alleged,) about the year 383. (So Codex Canonum.) These
in their first canon did ratify and confirm what was done in the
Nicene council, and would have it to be observed without violation.
Moreover they did decree " that no bishop of any diocese should go to
any churches beyond their own bounds, to meddle with them, nor confound or mingle churches: but, according to the canons, the bishop of
Alexandria should govern what belongs to Egypt; and the bishops of the
east*- only the east, reserving the privileges " (dignities) " by the canons
of the council of Nice to the church of Antioch ; and the bishops of the
Asian diocess should govern the Asian diocess only; and the bishops of
the diocess of Poutus, what appertaineth to that diocess only; and so the
bishops of Thrace should in Thrace: and that no bishop of any diocess
should go, except he be called, to ordination or any other church-dispensations. This canon above-written, concerning diocesses, being kept, it
is manifest that those things which appertain to each province should be
ordered by the synod of that province," (if they had said, " All by the
bishop of Borne, the universal head," it would have made their hearts to
leap within them, and made his Holiness smile; but, alas! they carried
it quite another way," by the synod of that province,") "according to
the determinations of the Nicene council." f And in the next canon
they decreed " that the bishop of Constantinople, forasmuch as it is New
Borne, should have the badges of honour next to the bishop of Borne." $
From this general council we learn, First, That they vote against any
one being universal head; because, Secondly, Every bishop was to
* CARANZA, p. 200.
t Tous farep cvwionrot forepopuus
fKK\j)auus exievai. $* ovy%ettv ras fKK\r)ffias , Kavovas,
* / tv TOWS Se TTJS mmrrokns
ewuntmrovs Stoucttv, ^ ev wwr* roa
Nacauar arpffffiw
TJJ < TWJ ri)S Afftavns 8WKJjffews ri<TKOn<wj
, 4rc. He trept
ruv , & Koff % TTJS rwoSojr
Stounjafi, &Code Can. Eccles. untvers* can. 166 j eed Concitii
Lib. can. 2.
* \ ( * OrpfffSeia $
, ' (, MM avrnv Hear 'Code Can.
can. 166 , aliter, can. 3,

SERMON XXV.

POPERY A NOVELTY.

599

govern in hie own diocese, and no other was to meddle, except desired,
with any ecclesiastical matters in another's province. Thirdly. That the
bishop of Constantinople is made equal with the bishop of Rome, save
that hie worship (I should have said " lordship," but that they will not
think high enough: but I cannot help it; these two councils forbid me
to say "head") should sit in the first place, or before the other; which
yet he might have done, without universal jurisdiction. Fourthly. We
learn that this honour that they either had was not bottomed upon divine
right, but because they were bishops in the imperial cities; but here is
not a word [of], " Thou art Peter," &c., " Peter's successor," &c.,
"apostolical seat," &c. All this is very good evidence that the pope is
not so old as to reach to the times of this council neither.
(3.) The next catalogue of witnesses that yet the bishop of Borne was
not universal head, consists of two hundred fathers, assembled in a general council at Ephesus, in the year 431, (so Codex Canonum,) or (as
others) 434, or thereabouts. This council is so full, that I wonder how
the Papists, so many of them as have set forth so many volumes of councils, could with patience write what so much made against them; and
yet go on in their error, challenging headship from the apostles' times.
The canon declareth the occasion of its constitution in this manner:
" Beginus, our fellow-bishop and beloved of God, together with the holy
bishops of the province of Cyprus, Zenon and Evagrius, have declared
to us a new thing, contrary to ecclesiastical laws and canons of the holy
fathers, and that which reacheth" (concerneth) "the liberty of all.
Wherefore, since common diseases need the greater medicine, forasmuch
as they do the more harm, the ancient custom not being followed; to
wit," (this new thing was,) " that the bishop of Antioch had ordained
some in Cyprus, as some eminent for religion coming to the holy synod
have both by writing and by their own words informed : *' (wherefore it
is decreed that) " the presidents of the holy churches in Cyprus shall
have this, without detriment and violation of their right, according to the
canons of the holy fathers and the ancient custom,themselves to ordain
godly bishops; and this also shall be observed in other diocesses and
provinces every where; that no bishop draw under his subjection any
other province which was not his from the beginning, or his predecessors' ; and if any bishop hath made such invasion, and by violation " (or
wrong) "made it subject to him, he shall again restore it; that the
canons of the fathers be not transgressed ; lest, under pretence of priesthood, the arrogance" (or swelling pride) " of worldly power creep in
unawares, and we insensibly and by little and little lose that liberty which
Jesus Christ our Lord, the Redeemer of mankind, hath purchased for us
with his own blood and given freely to us. It seemeth good, therefore,
to this holy and general synod, that the rights which they have had from
the beginning be secured to every province, pure and inviolable, according
to the ancient custom; every metropolitan having liberty to take a copy
of the acts for his own security. And if any one shall take a copy contrary in any thing to what is now determined, it pleased all the holy and
universal synod that it should be void." * Thus far this general council
tropa row 3\ $ ; twwas rtai ayuav ,
KM TT/IS VCHTW e\CB0tpuu , , ire./ ixrre / ? -

600

SERMON XXV.

POPERY A NOVELTY.

unanimously voted against one bishop's meddling with, encroaching upon,


the provinces of others; calling it " a new thing," &c. How then, was
one bishop owned as head over all the rest ?
(4.) Another catalogue of six hundred and thirty, (so Garanza,) assembled in a general council at Chalcedon, in the year 451. Therein their
first canon ratifies and confirms all the canons of the former councils; so
that, by the vote of these, they to this year are against the primacy and
sovereignty of any one bishop. In another canon they determined that
" if any clergyman had any difference with his own or another bishop, it
should be tried by the synod of the province ; but if there were any controversy betwixt a bishop or clergyman and the metropolitan of the province, he or they should go to the diocesan, or to the seat of the royal
city of Constantinople, and there have it tried." * So, then, appeals to
' Borne hereby are cut off: and the same is ratified again in another canon
of the same council. Again: they " decreed that the church of Constantinople should have equal privileges with Rome ; that, as the fathers before
them had given the privilege to elder Rome, because it had the empire,
so, being moved by the same reason, they gave the same privileges to
Constantinople, New Rome; thinking it reason that the city which is
honoured with the empire and senate should be alike advanced with old
Rome in all ecclesiastical matters." f From whence it plainly follows,
First. That what privilege or precedency was given to Rome, was not by
reason of Peter's supposed chair, but because it was honoured with
empire ; so that, in the judgment of the ancients, he had no divine right.
Secondly. That the bishop of Constantinople was equal with the bishop of
Rome in all things ; as also were the metropolitans of the Asian-Thracian
diocess, and of Pontus: then at this time he was not yet universal bishop.
(5.) Another evidence in this cause is the council held at Antiochln
the year 341; (so Codex Canonum;) the occasion whereof was this :in
the time of Julius I., bishop of Rome, in the eastern church several bishops
were deposed for divers causes by their synods j % which bishops went to
Rome, acquainted Julius with their whole estate and trouble. Julius
writeth to the bishops of the east, telling them [that] they had done very
ill, to determine and conclude any thing against those bishops without
his privity. Which when they received, [they] took the correction of
ras ( , Ssc. ' TO
aSiaoTov ol TOUT wpoeffrtarts ;
KCU , ras
Se KCU TU>V '
&( eiriaKontwv ,
, , ,
' et , ' ,
, , ,
! , Ssc.Codex Can. Becks, univers. can. 178; aliter, Concil.
Epket. can. 8.
* Et 8c * , trope
ft
\ , \ , ~~
, ' .Codex Can. Ectks. univers.
an. 187; item, can. 195.
t Neoi '
' vparStwv
' fv TOIS &s ^
, Sic.Idem, con. 206.
t EUSEBU Eccles. Hist. lib. vii. cap. 23, &c., et 36;
SOCRATES, lib. ii. cap. 11.

SERMON XXV.

POPERY A NOVELTY.

601

Julius for a contumely or dander: they summon a council at Antioch.


There as soon as they had assembled together, [they] devised an epistle
by uniform consent of them all; wherein they bitterly inveigh against
Julius, and signify withal that if any were banished the church and
excommunicated by their decree and censure, it were not his part to
intermeddle nor to sit in judgment upon their sentence: and did then
decree " that if any bishop should be accused, and the matter could not
be determined by the bishops of the province, some pronouncing the
accused to be innocent, others [pronouncing him] to be guilty; for the
taking up of the whole controversy, the metropolitan should call others
to judge from the neighbouring province ; and what should be so determined, should stand firm." * And in the next canon they did ratify
that " if any bishop was accused and condemned by all the bishops of
the province, and all should with one consent pronounce sentence against
him, he should no more be tried by any other; but the sentence of the
bishops of the province should be to all purposes valid." f Clearly do
they take away all appeals to Borne; as the matter of the canons, and
the occasion of making of them, do fully demonstrate. And this council
was confirmed in the sixth general Constantinopolitan synod held in Trul
[Trullo], and by pope Dionysius ; and so hath the authority of a general
council and pope too; therefore with the Papists themselves should be
authentic.
(6.) Another full evidence that the bishop of Borne was not owned as
universal head is the stout opposition made against it, in their early
aspiring after it, by two hundred and seventeen fathers, assembled
(Augustine being one, and Aurelius president) in the year 41 y. (80
Codex Canonum Ecclesiee Afrieana.) The controversy then was this :
Apiarius, a priest in Africa, was for his scandalous life excommunicated
in an African synod. Hereupon he fled to the bishop of Borne; who
absolved him, and commanded him to be restored to his place: and
Sozimns, bishop of Borne, to justify this, claimed a right to receive
appeals from all parts of the world; and, for proof thereof, pretended a
certain canon of the Nicene council that did give it him. The council,
not- finding any such canon in the decrees of the fathers at Nice, sent
away letters and messengers to the bishops of Constantinople, Alexandria,
and Antioch, that they would send to them the acts of the Nicene council,
fast closed and sealed up, because they could not find a canon which was
alleged by the legates of the bishop of Borne. From these they received
several copies, all agreeing; but in none of them [was] what Sozimus had
affirmed to be in them: [so] that he was shamefully by all the council
convinced [convicted] of forgery; that he did greatly err, they all proved;
' rts runonros rt run \ , eireira wept
rous tv rri , rta> oAwtv * , rtav *
vittp trturrji * ( & \& eirurKomv taro ^ ertpot rums row etrutpivowras
/ HiaKwrovreu, 0e6atcmrat rots ! *.
Code* Can. Eccle. univers. can. 93.
t Et rurionros, cm rifftv *
, faro - ruv tv , -vavrts re
' tfyveyKotev , wop' irtpou ,
rwv vm ! emffKoiruv .Ibid. can. 94; apod CARANZAM et SDRIDM, Condi. Antioch. can. 14, 15.
t CARANZ^E Sum. Condi, p. 166 ;
KUSEBIUS, lib. vil. cap. 24 et 25 5 SURII Condi, torn. i. p. 399.

602

SERMON XSLV.

POPERY A NOVELTY.

for the copies taken out of the originals by Cyril of Alexandria, and by
Atticus of Constantinople, &c., had no such thing in them. And the
whole council, writing to Boniface, (in which letter they call Sozhnua " a
man of unhappy memory,") desired him to repel those that made him
their refuge; " both because there is no such constitution of the fathers
which hath at any time so much derogated from the authority of their
churches; as also because the Nicene council hath apparently left the
ordering of all inferiors to the judgment of their metropolitan, and had
determined that all matters of controversy should receive their final decision in the place where they began. For how can a judgment given
beyond the seas be good, where witnesses, necessarily required in such
cases, cannot be present, either in regard of their sex or age or some
other impediment ?Because it is granted to every one to appeal to the
councils of their own provinces, or to an universal council: unless there
should be any one that can think that our God can inspire a justice of
trial into any one man, and deny it to innumerable priests that are
assembled in council;" and much more. These letters of the council to
Boniface, of Cyril of Alexandria to the council, and of Atticus of Constantinople to the same, and the copies of the Nicene council sent to
them, and the epistle of the council to pope Celestine, are in the end of
Codex Canonum Ecclesiae Africanee, and in Surius, torn. i. p. 588, &c.
Thus much for their letters : now for the canons of the African church
against the headship of the bishop of Borne. In canon 19: "If any
bishop be accused, the accuser should bring his cause before the primate
of the province." Canon 23: " That no bishop should go beyond the
sea, unless he had the consent of the bishop of the first seat of every
province." Canon 28; " That presbyters, deacons, and others, if they
have complaint against their bishops, the neighbouring bishops should
hear them; and if they would appeal from them, it should not be to the
judgments of any beyond the sea, but to the primates of their own provinces or to a general council, as was decreed before concerning bishops.
As for those that shall appeal beyond the sea, none shall receive them
into communion in Afric."* So also canon 125.
So far we see that the church of God did curb and restrain the ambition of the bishop of Borne, and stoutly stood against the invading
endeavours of aspiring Antichrist. Yet wiU I add one more: (and so let
the councils pass for this head; that is, against the universal head :) and
that is of a council at Constantinople, in the time of Agatho, bishop of
Borne, which was about the year 673, or (as others) 681; who did
smartly snub the pretended mother, that is to give laws to all others, by
making a law to reach as far, and to bind the church of Borne ; saying,
" Forasmuch as we understand that in the city of Borne, in time of Lent,
they fast upon the sabbath-days, contrary to the custom of the church;
* O/t0Kos riptfffv lira ol vrptcrSvrfpoi of , w
als , tar ra , ol yevrovts firurianroi
, , jucra owupefftas , ra ol
\& Si' /coiror , -artpi \ ,
etsva vrtpav <<>) , wpos TOWS rpwrcvoyras
, &s wepi tirianonruiv . Ol 8e vrpos (
Si (, -arapa ovStvos tv TJJ eis .Code Can. Eccles.
Afric, can. 28.

SERMON XXV.

POPERY A NOVELTY.

603

it is decreed in this synod that also in the church of Borne that canon
shall be of force without violation, which saith, ' If any of the clergy
shall he found fasting on the Lord's-day or sabbath, except one and that
only, let him be deposed; but if he be of the laity, let him be excommunicated.' " * This the church of Rome in the height of their pride
would hardly brook; but you see, as far as this time reacheth, many
councils knew no such thing as an universal Head, but opposed the first
appearance of it.
To these evidences fetched from councils, I shall add further the
expressed judgment of two of their own bishops, predecessors of him
that first got the title of "universal head,"Pelagius and Gregory the
Great; which two did so exceedingly inveigh against this title; God in
his providence so ordering it, that the following popes might be condemned out of the mouths of their predecessors. Whose sharpness of
speech against this usurpation was occasioned by John, bishop of Constantinople, surnamed " the Faster;" who did assume to himself the title
of "universal bishop" about the year 580: about which time Pelagius II.,
being bishop of Rome, did write to all the bishops assembled at Constantinople in a synod called by John, the bishop of that seat; saying that
they ought not to acknowledge John as universal bishop, unless they
purposed to depart away from the communion of all other bishops;
moreover saying, " Let no patriarch use so profane a title; for if the
chief patriarch should be called 'universal/ the name of a patriarch
should be taken away thereby from all others ; but God forbid it should
ever enter into the heart of a Christian to assume any thing unto himself
whereby the honour of his brethren should be debased ! For this cause
I in my epistles never call any by that name, for fear lest, by giving him
more than is his due, I might seem to take away that which of right
helongeth to him. For the devil, our adversary, goeth about Eke a roaring lion, exercising his rage upon the humble and meek-hearted, and
seeking to devour now, not the sheep-cots, but the very principal members of the church. For he " (of whom he writes) " cometh near unto
him of whom it is written, ' This is he who is king over all the children
of pride/ Which words I speak with grief of mind, seeing our brother
and fellow-bishop John, in despite " (mark his reasons against this head)
" of the commandment of our Saviour, the precepts of the apostles, and
canons of the church, by this haughty name, to make himself his"
(Antichrist's) "forerunner: and hereby John goeth about" (mark,
reader) " to attribute to himself all those things which belong properly
to the Head himself, that is, Christ; and, by the usurpation of this
pompous title, to bring under his subjection all the members of Christ.
And that they ought to beware lest this temptation of Satan prevail
over them; and that they neither give nor take this title o f ' universal
bishop.'"f
Qvoniam intellemmus in Romanorvm civitate in sanctis Quadraffesima jrjuniis in ejus
sabbati jejunare, prater eccietiatticam consuefudinem traditam ; sancta tynodo vitum ett,
vt fe Romanorum yvoque ecclesid inconcnssi vires habeat canon qui dicii- Si quie clericue
inventus faerit in sancto Dominico vel sabbatho jejunans, prater untim et solum, deponatur ;
tin autem lalcne, uegregetur.SUHIUS in Condi, torn. ii. p. 1048, Condi. . Constant,
can. 56. Refertur antem ad Canon, ^postal. 66.
t Nullus patriarcharum universaiitatis vocabuio ungttam utatur ; quia, si units patriarcha universalis dicitur, patriarcha-

604

SERMON XXV.

POPERY A NOVELTY.

This is a large testimony against, and a full condemnation of, both


name and office of " universal bishop;" and this by a bishop of Rome,
before his successor had usurped the same. And I might infer, either
that the following bishops of Home do greatly err in taking to themselves this name and office, or else this bishop of Borne was fallible and
did err in a matter of faith, made now by them necessary to salvation.
Let them choose which they will, (for one they must,) their principles
are wounded by it.
After this Pelagius (for.the usurper was not immediately after him)
succeeded Gregory, called " the Great," about the year 590; at which
time John IV. of Constantinople did still persist in claiming and maintaining his title of " universal bishop." At which Gregory being much
grieved and oflended writes to Constantia the empress against it; calling
the exaltation of one man " a defiling of that time j " (mark his reasons
also;) saying, " Far be it that your time should be defiled by the exaltation of one man !" [He] termeth it " the crooked name of ' universal,'
and an unsufferable thing; and [saith] that by this arrogancy and pride
is portended that the time of Antichrist is now at hand ; and that John
imitated him" (Lucifer) " who, making light of that happiness which he
had in common with the other angels, would needs aspire to a singularity
above all the rest." * And, to the emperor writing, [he] saith that " all
those who have read the gospel know well that Peter " (mark, reader)
" is not called * the universal apostle;' and yet, behold! my fellow-priest
John seeketh to be called ' the universal bishop.' I am now forced to
cry out, ' 0 the times! and 0 the manners of men 1' Europe is now
exposed for a prey to the barbarian; and yet the priests, who should lie
along in the dust upon the pavement, weeping and rolling themselves in
ashes, do seek after names of vanity, and boast themselves of their newfound " (this is a novelty in the judgment of a bishop of Home) "and
profane titles." And in opposition to this pride of John, he was the
first bishop of Rome that took this title, "the servant of servants:"
which title his successors in feigned humility still use; though they usurp
the title of " universal bishop," in opposition to which he did so style
himself, and in excessive pride have added to themselves since many
pompous appellations. Again, saith the same Roman bishop, " Now the
king of pride is at the gates ; and, which I dread to speak, an army of
priests and bishops stands ready to receive him:" [he] calls it " a superstitious and haughty name of * universal bishop.'" ** Never may such
foolery befall us: call an universal bishop" (very true) "an universal
enemy." And again: " I speak it boldly, that whosoever calleth himself,
or desireth to be called by others, ' the universal bishop,' is in his elation
of mind the forerunner of Antichrist, because that in like pride he prerum nomen caterif derogatur: sed absit hoc, absit a fidelis cujusquam menie, hoc sibi vel
velle quempiam arripere, unde honorem fratrum tuorum imminuere e quaniulacunque
parte videatur, ire.Jus. Can. diet. xcix. cap. N^us patriarcharum , Gloss.
* Triste tamen est, ut patienter feratur, quatenus, despectis omnibus, praedictus
/rater et co-episcopus meus solus conetur appellari episcopus. Sed in hdc ej'uf superbid
quid aliud, nisi propinqua jam Antichrist* tempora, designator ? Quia ilium videlicet imitator qtiiy spretis in soeiali gaudio angelorum legionibws, ad ctilmen conatus-est singularitatis
erunipere. Unde per Omnipotentem Dominant rogo, ne pietatis vestne tempora permittatu
vnitts hominis elatione macvlari, neque tetm perverse vocabitto ulittm quoquo modo prabeatis
assensum, 4c.GREGORIUS MAGNUS Ad Constantiam, Epint. lib. iv. eplst. 34.

SERMON XXV.

POPERY A NOVELTY.

605

ferreth himself before others: like, I say; for as that wicked one would
seem as God above all men, so will this man exalt himself above all
bishops.*' He plainly saith, that "none of the bishops of Borne did
ever assume that word of singularity," &c.*
And this same Gregory, writing to John of Constantinople, deals
roundly and plainly with him; saying, " When thou wast called to the
office of a bishop, thou saidest that thou wert not worthy to be called a
bishop; and now thou wouldest have none a bishop but thyself. What
wilt thou answer unto Christ, who is the true Head of the universal
church, in that day of judgment; seeing that, by this name of ' universal,' thou seekest to enthrall all the members of his body unto thyself?
Whom dost thou imitate herein, save only him who, in contempt of those
legions of angels which were his fellows, sought to mount aloft to the
top of singularity,, where he might be subject to none, and all others
subject unto him ? " f
But did not he raise all this stir and make all this opposition because
John had prevented him,because he had not this name and title himself ; J since, as he is said to be "the best of all the bishops of Rome
that came after him," so " the worst of all that were before him? " Let
alone what his heart and end was; and hear what he saith, writing to
Eulogius, bishop of Alexandria : " You have been careful to advertise me
that you forbear now to write unto any by those proud names which do
spring merely from the root of vanity; and yet, speaking to me, you say,
' As you commanded.' Let me, I pray you, hear no more of this word
' command ;' for I know well enough what I am and what you are. In
degree you are my brethren, and in manners you are my fathers: wherefore I commanded you nothing; only I advised you what I thought
fittest to be done. And yet I do not find that you have perfectly
observed that which I desired to leave deepest graven in your remembrance : for I told you that you should not write in any such manner
either to me or to any other; and yet, in the very preface of your
epistle, you call me by that name of pride and vanity, 'universal pope;'
which I would entreat you to forbear hereafter, seeing that yourselves
* Cunctit evangeKum scieniibus liquet, quod Petrus universatis apostolus rum vocatw ; et
vir sanctissimus, consacerdos mcus, Johannes, vocari universal/is episcopuf conatur. Exclamare compellor ac dicere, tempera! mores!Et tamer* sacerdotes vanitatis sibi nomina
erpctunt, et novis ac profanis vocabulis gloriantur, Src. NuUus JRomanorum pontificum
unquam hoc singularitatis vocabulum assttmsit, nee uti consensit, ire. Quit est iste qui, contra statuta ewmgeUca, contra canonum decreta, novum sibi usurpare nomen prasumit ?
Idem Ad Mturitium, lib. iv. epist. 32. " Who is he that presumes, contrary to the precept of the gospel, and contrary to the canonical decrees, to assume to himself a new
name ? "EDIT.
t Qui enim indignum te esse fateoaris, ttc. Nee stuUo ac superbo
vocabulo appellari consenfias. Ut cuncta brevi cingulo locutsonis asiringam: sancti ante
leyem, sancti sub legt, sancti sub gratia, omnes hi, perficicntes corpus Domini, in membrit
sunt ecclesinB constitute; et nemo se unquam universalem vocare vohtit, Stc.Idem Ad Johtm.
Consiantinop. lib. iv. epist. 38. " Nor shooldest then consent to be called by that foolish
and haughty name. To sum up all in a brief form of speech: The saints before the law, the
saints under the law, the saints under the dispensation of grace,aJl these, perfecting
the Lord's body, were constituted members of the church; and yet no one of them ever
desired to claim for himself the appellation o f ' universal.'"EDIT.
J Nunquid ego
hdc in re, piissime domine, propriam cautam defendo ? nunquid specialem injuriam vindico ? et non magis causam Omnipotent* Dei et causam universalis ecclesue ?Idem, Ad
MaurMum, epist. 32. Do I, in this matter, most pious lord, defend my own cause ?
do I resent a special injury to myself ?and not rather the cause of Almighty God and the
cause of the church universal ? "EDIT.

606

SERMON XXV.

POPERY A NOVELTY.

lose whatsoever you give unduly to another. For my part, I seek to


increase in virtues, and not in vanity of titles: that addetb nothing to
my honour which I see taken from my brethren: my honour is the
honour of the universal church, and the sound vigour of my brethren.
For if you call me ' universal pope,' you deny yourselves to be that which
indeed you are, in that you call me * universal/ But God forbid! Let
us rather put far from us these words, which do puff up to pride and
vanity, and wound charity to the death." *
This is that Gregory, bishop of Rome, that was so vehement in his
writing against the name and office of " universal bishop," that after his
death the Romanists would have burned his works, had not one Peter, a
deacon, restrained them, by affirming to them that he often saw the
Holy Ghost in the form of a dove sitting upon the head of Gregory,
while he was writing of them. This is that Gregory that so earnestly
cried down an universal bishop, that pope Gregory XIII. could not answer
but by giving this Gregory the flat lie. (PLESS^US.)
But what follows from that learned, authoritative confutation, but that
the bishop of Rome is fallible and may err ? For if Gregory the Great
did speak truth, then Gregory XIII. did speak false in saying [that] his
doctrine was a lie. If Gregory XIII. did speak true in saying [that] the
other did lie, and that in a matter of faith made necessary to salvation ;
then did Gregory the Great greatly err in a matter that concerned the
universal church. Let them take which they will, their infallibility lieth
in the dust; for it will much puzzle his Holiness to reconcile the parts
of a contradiction. Let him try his skill, that both Gregories might in
this be found true.
I have borrowed some paper, to be a little the larger in this, both
from councils, and in transcribing the words of these two, (1.) Beeause
this is the main head and hinge of our controversies. (2.) Because
these two were their own, and yet against them. (3.) Because it makes
it plain, that to six hundred years the bishop of Rome was not universal
head; for at that time it was disclaimed by themselves, as you see. (4.)
Because the English reader, that understandeth not Latin authors, might
be satisfied from their own mouths that universal sovereignty of the
bishop of Rome is not so old as to come up so high as six hundred years
after Christ.
But when was this title first assumed ? and by whom was it first conferred upon the bishop of Rome, to be called " universal ? " that you
might know when and how he got up into the chair.
You have been told before, that Gregory the Great did write letters
to Maurice the emperor in the controversy betwixt him and John of Constantinople about the name " universal." This emperor Maurice falling
into dislike among the soldiers, one Phocas, a centurion, made himself
captain of those that did mutiny, and was afterward by them proclaimed
emperor. Maurice, seeing this, fled away with his wife and children.
Indicate vestra Beatitudo siuduit, tc, Nam tKeri nee *Ai voe nee cwiqwtm alteri ta!e
aUquid scribere debere; et ecce, in pr<efatione epistolce yuam ad meiptum yui prohibit*
direxistis, sitperhe appellations verbvm, universalem me papam dicentet, imprimen
curastie: qwd, peio, dulcissima mihi Sanctifas vestra ultra no faciat, Ac.Idem, Epist.
lib. vii. epist. 30. Lege etiam ejtudem de eodem Epistoiarum, lib. iv. epiet. 36j et lib. vi.
epist. 5, 24, 28, 30, 31.

8KRMON XXV.

POFKRY A NOVKLTY.

607

Phocas was crowned, and pursueth after his own master Maurice; overtakes him, slew his wife and children, or some of them, before hie eyes,
and afterward caused him to be murdered also. Mark that this Phocas
was a vile traitor, and a murderer of such an excellent emperor and
virtuous man as historians say that Maurice was. A while after that
Phocas was emperor, Gregory, that was bishop of Borne and opposed the
title of " universal head," departed out of this life; and Sabinian, a
malicious detractor of Gregory and his works, succeeded him, and continued bishop of Rome scarcely two years. After whom succeeded Boniface III. about the year 605; who lived not, as some say, above eight
monthsor, as others, but a yearafter he was bishop of Rome; but in
that time he obtained what he aimed at. For the murder committed by
Phocas upon the emperor Maurice being not approved of by the bishop
of Constantinople, he [Phocas] seeking to establish himself in the empire
(gotten by blood) by the friendship of the bishop of Rome, Boniface,
making great offers of his service to Phocas, took this opportunity to
desire of him that he and his successors after him should be called
" universal head of all the churches of Christ;" and that the church of
Rome thenceforward should have the pre-eminence, and be head of all
other churches. This murdering Phocas and this aspiring Boniface agreeing to help one another; the bishop [having consented] to strengthen
him in his empire got by rebellion, the emperor Phocas quickly grants
that he should be the universal and head-bishop over all Christian churches.
And this is acknowledged by their own historians.*
From all which you clearly see, First, That it was not till after the
six-hundredth year from Christ, that the bishop of Rome had this title
conferred upon him. Secondly. That he came not to it by divine right,
[was] not made so by God, nor called and chosen to it by a general
council of fathers ; but by a traitor and a murderer. The pope giving
his help to keep the usurper in the saddle, by way of requital this wicked
and tyrannical emperor lifts the pope up into the chair. A couple well
(0 no! mischievously) met to do offices for each other; but both eminently injurious to others by their usurpations,the one in the state, the
other in the church!
As his name and office of "universal bishop" is new, so are those
other accumulative, pompous, and some of them blasphemous, titles, not
fit to be given to any mortal man. For of old it was not so ; for Peter,
whose successor he pretends to be, had no such names nor titles, but
styled himself "a fellow-presbyter." (1 Peter v. 1.) And the canons of
the African church of old were, " that the bishop of the first seat" (that
was Rome) " should not be called ' prince of priests/ or ' head-priest/ or
any such-tike name; but only ' the bishop of the first seat.'" f Caranza,
* Quo tempore intercesteruni quadam odiorum fomenta inter eundem Phocam imperatorem atque Cyriacum Constantinopolitanum. Hinc igitur in Cyriacum Phocas exacerbatus
if jus odium imperiali edicto tancivit, nomen univertatit decere Romanam tantummodd
ecdesiam, tanquam qua caput ett omnium eccletiarum, toligue convenire Romano pontifici ;
non auiem episcopo Constantinopolitano, gui sibi illud utvrpare pnstumeret. Quod guidem
hunc Bonifacium papam Tertium ab imperatore Phocd obtmuitse, cum Anastatiut BibKotkecariut, turn Paulue Diaconus, fradtinfcSPONDANI Epitome BARON Annul, in annnm
606.
f <( wpwmis ! ewuricowov XtytaDai ( Ifptvv
; fepta ij wore, fwufKonov njj
/BfSpas-
Code Can. Ecckt, Afric. can. 39.

608

SERMON XXV.

POPERY A NOVELTY.

in Ms annotation upon this canon, saith that the African church could
not give laws to the universal church, and therefore by this canon
neither did nor could forbid the calling of the bishop of Borne "prince
of priests/' &c.* But they could decree that they would never call him
so, nor own him for such; which shows that by them he was not so
advanced. But their own canon law forbids that the bishop of Rome
should be called " universal." f And the sixth council at Constantinople,
ratifying the decree of the hundred and fifty fathers formerly assembled
in that city, and of the six hundred and thirty fathers assembled at
Chalcedon, did also agree with them, and decree that the bishop of Constantinople should have equal privilege with the bishop of Borne, and
have equal power in all ecclesiastical matters with him; only that he be
the second to the bishop of Borne; and, after the bishop of Constantinople, the bishop of Alexandria should have the next seat; and next to
him, the bishop of Antioch; and next to him, the bishop of Jerusalem.^
By all which [it] appears that the bishop of Borne was not head of all
the rest, the prince of priests ; but that aU the respect that he had above
the rest was, to sit down in the first seat, which is nothing at all to his
universal jurisdiction; and then he had not those titles that now are
given to ham: (1.) As "head over all priests, as a king is over his
judges." (2.) " The vicar of St. Peter:" though now they say not,
" the vicar of Peter properly;" but, " vicar of Christ properly, and
successor of Peter." || (3.) "Most mighty priest." f (4.) That "he
hath all laws in the chest of his breast." ** (5.) "Chief magistrate of
the whole world." ff (6.) That " bis sacerdotal dignity as far excelleth
kings and emperors, as gold excelleth lead." J$ (7.) That " all the earth
is his diocese ; and he, the ordinary of all men; having the authority of
the King of all kings upon subjects:" that " he is all in all, and above
all." (8.) " If those things that I do be said to be done, not of man,
but of God; what can you make of me, but a,God? And the prelates
of the church being accounted of Constantino for gods, I, being above all
prelates, by this reason am above "all gods." |j||
Likewise the power of the pope over general councils is a new power.
Tt was not so of old: he had not the power of calling councils; but
it did belong to and was done by civil magistrates. The first general
council of Nice was assembled by the authority of Constantine the Great;
the second at Constantinople was called by Theodosius the Elder; the
third at Ephesus, by Theodosius the Younger ; the fourth at Chalcedon,
by Valentinian and Martian, &c. Historians tell us that, when once the
emperors began to be Christians, from that time forward the church-affairs
depended upon them, and the greatest councils were assembled, and so
still are, at their appointment. So Socrates.^[*[[ And [in] the council of
Constance, (which, Caranza saith,*** was general, and in the time of pope
CARANZJE Sum. Condi., Cone. Carthag. III. can. 26.
t &ec etiam Romania
pontife universal eat appeUandua.Distinct, xcix. cap. Nee etiam.
t Sumus in
Condi, torn. ii. p. 1046, Condi. Constantino?, can. 36.
Jus Canon, diet. xcvi. cap.
Ego.
i| Diet. Ixiii. cap. Constantimu.
If Juris Canon, para ii. cans. xxv. quaest. 1,
cap. Null.
** Romania pontifex, qui jura omnia in scrinio pectoris svi censetur
habere.Sext. Decret. P. BONIFACII VIII. cap. Licet.
tt Decret. lib. vi. BONIFACII
VIII. in prooemio.
tt Dist. xcvi. cap. Duo.
55 Gloss, in cans. xi. quaest. 3, Si
mimicus.
\\\\ Decret. de Translat. Episc. cap. Quanta.
Iffi Eccks. Hist. lib. v.
prooem.
*** CARANZJB Sum. Condi, pp. 824, 825.

8XRMON XXV.

POPERY A NOVELTY.

69

John XXIV., which wee after the year 1400,mark how lately,and
did depose three popes,Gregory XII., Alexander V., John XXIV.,)
and again in the council of Basil, which began in the year 1431, (mark
still how lately,)in both these it was decreed 'that a synod hath
its power immediately from Christ, [to] which every one, of what state
soever or dignity he be, yea, even the pope himself, ought to be obedient;
which if they be not, but shall contumaciously contemn the decrees,
statutes, and ordinances of the council, except he repent, [he] shall suffer
condign punishment, though it be the pope himself." * And this council
of Constance was confirmed by pope Martin V.; (sees. 45;) and the
other at Basil, by pope Nicolas V.
By all this it doth appear that the main essential point of Popery is a
mere novelty; having not its original till after the six-hundredth year
after Christ, and not got up to its full power till several hundred years
after this. So that I may (as Yoetius doth) confidently affirm that, IN
THE FIRST SIX HUNDRED YEARS, THERE WAS NO CHURCH, NO
DOCTOR, NO ONE MARTYR, NO CONFESSOR, NO ONE FAMILY,
NOR ONE MEMBER OF THE CHURCH, NEITHER IN THE WEST
IN ANY OTHER PART OF THE WORLD, THAT WAS PROPERLY

ONE
NO,
NOR
AND

FORMALLY A PAPIST. What is then become of the antiquity of Popery ?


And this I bottom upon this foundation:Because there cannot be so
much as one (formal) Papist, where the essentials of Popery are not; as,
where the essentials of a man are not, there is no man actually existent:
But the pope as universal head is the essential part of the Popish religion, without which (according to their doctrine) the church is no
church, nor any one a member thereof that doth not own him and
submit unto him: Therefore, the pope not being till after the sixhundredth year, so long there was not one Papist (formally and properly)
in the whole world.
This being the main pillar of Popery, I have insisted the longer to
prove [the] novelty of it; for, this falling, the whole fabric tumbleth
down: as therefore it is not necessary that I should be so large in the
rest, so for want of more room and paper I must be constrained to contract and but name what follows.
2. The forbidding of minuter*' marriage ie a mere novelty.For, as
their own authors say, Siricius, bishop of Rome, that lived about the
year 388, was the first that did forbid it. Yet it was not then received
and practised as a duty for them to abstain from marriage; but liberty of
marrying was never denied them till Gregory VII. came to be pope in the
[year] 1074; f who yet was resisted, as one that brought-in a new
custom, never received before. And the bishops of Italy, Germany, and
France, met together; and for this decreed that he had done against
Christian piety; and deposed him, for that, among other things, he had
divorced men and their wives, denying such as had their lawful wives to
be priests ; when yet, at the same time, he admitted to the altars whoremongers, adulterers, and incestuous persons.
Primo declared tynodau, quad ipta potettatem a Chriito immediate hotel, cut yuilifiet
etyutcunyve ttatdt vel diyniiatit, etianui Papalis e*i*tattotedirtteneturt Sic.Cone. Coruia.
ten. 4, 6} et Cone. Basil, see. 2, 16,18.
t Stridue primue tacerdotitnu et eUaeonie,
eirciter annum taiutit 388, conjvgio interdixit. Non ante pontificatum Gregorii .,
1074, connubium adimi tacerdntibus occidentalii.us potuit.PoLYDORfs VIBGILIIIS D
invent. Xenon, lib. v. cap. 4.
Magdeb. Cfntur. cent. xi. p. 389.

610

SERMON XXV.

POPERY A NOVELTY.

Bellarmine himself and other Popish doctors do grant,* yea, he proves


by arguments, that by the lav of God it is not forbidden that ministers
should marry, and that for many hundred years the church of Rome
permitted Greek priests to have and dwell with their wives.
3. That religious worshipping of image* hath not been of old in the
church of God, nor received and owned by councils, (for, what particular
persons and heretics in this point have done, is not in this controversy so
much to be minded,) nor practised in the church, for some hundred years
after Christ, there is sufficient evidence.Bishop Usher, in his " Answer
to the Jesuit's Challenge," saith, " It might well be concluded that
images were brought into the church partly by lewd heretics, partly by
simple Christians newly converted from Paganism." The Gnostic
heretics had images, some painted in colours, others framed of gold and
silver and other matter, which they said w,ere the representations of
Christ, made under Pontius Pilate, when he was conversant here among
men: and though Eusebius makes mention of the images of Paul and
Peter and of Christ, yet there he calls it " a heathenish custom." f
But they were so far from, worshipping them in the primitive times, that
a council of ancient fathers did decree, about the year 325, that " pictures
ought not to be in the church, lest that which is worshipped or adored
should be painted on walls." $ Which law, made by this council, set
Melchior Canus, the Papist, in such a heat, that he alone would condemn
all them, not only of imprudency, but impiety, for so doing;" for the
poor man could not otherwise answer it.
In the first four general councils there is nothing for the worshipping
of images, which reached to the year 451; and yet if they had been of
that opinion, they had had occasion from what was done in the Elibertine
council, being about the same time that the Nicene council was, and
before the other three.
And it should seem that they were not worshipped in the church of
Rome itself for six hundred years after Christ, by the epistle of Gregory
the Great to Sereuus, bishop of Marseilles; who had broken down
images, and cast them out of his church, when he perceived some to
begin to dote upon them too much: whom though he [Gregory] reproves
for breaking of them, yet him he commends for his zeal that nothing
made with hands should be worshipped: "You ought to restrain the
people from worshipping of them; that though the people might have
had them, whereby to gather the knowledge of the history; but might
not sin in worshipping the picture." || Judge if it were likely that at that
time religious worship was given to images at Rome, when the bishop
thereof condemned it for a sinful thing, and commends others for being
against it. And though cardinal Bellarmine was of opinion that it is
* AQUINATIS Secunda Seeundee, qusest. Ixxxviu. art. 11; CAJETANI Opuscula, torn. i.
tract. 27; DOMINICUS A SOTO De Jusiitid, lib. vii. qwest. vi. art. 2; in BEULARMINO De
Cleric, lib. i. cap. 18.
t EVSEBII Eccles. Hist. lib. vii. cap. 18.
Concilium Elibertinum.
Ilia tea non imprwtenter modu, verum eiiam impid, a concitio Elibertino lota
est de toUendis imaginibus.CANUS De Locis Theol. lib. v. cap. 4. concilia. 4.
II Indico
dudtim ad nos pervenisse quod Fraternita vestra, quosdam imaginvm adoratores aspiciens,
eatdem ecclesia imagines confregit atyue projecft: et yuidem xefam vet, ne quid manu
factum adorari poesit, habitisse laudavimut. Tua Fraternitas ab earvm adoratu populum
prohibere debuit, ut populwt in ptctura adoratiome minima peccaret.GREOORII MAGNI
Epist. lib. vii. epist. 109.

SKRlfON XXV.

POPERY A NOVELTY.

611

lawful to picture God in the church in the shape of a man, and the Holy
Ghost in the form of a dove; yet a greater and one more ancient than he
was against it; namely, pope Gregory II.; whose epistle is related by
Baronius upon the year 726: whence it seems there was no such picture
in the church of Home at that time; for, saith that pope, " In the church
God is not represented before men's eyes, and that the Father of our
Lord Jesus Christ is not drawn in colours, because God's nature cannot,
be painted out or put in sight." *
Moreover, at a council of three hundred and thirty-eight fathers held
at Constantinople'in the year 754, they were solemnly condemned ; and,
when they were set up by the second council at Nice .in the year 787,
were degraded again of their honour by the council of Francfort in the
year 794.
Durant purposely sets himself to give us all the councils that hare
approved the use and veneration of images; and saith [that] the first that
did [so] was the sixth council at Constantinople; (which was in the time
of pope Agatho, about the year 673;) and quotes the eighty-thirdbut it
is the eighty-secondcanon, where the picture of Christ is commanded
to be made in the shape of a man.f But, turning to the place, I find
plainly that this canon doth not at all command any worship to be given
to it; but only as historical: $ that is nothing to the Popish cause of
worshipping of them. " Another," saith he, " is a [the] second Nicene
council;" which yet was seven hundred and eighty-seven years after
Christ; so that this might pass for a novelty.
4. The doctrine of purgatory, by the confeMton of Papitts themeelve,
is ranked among the novelties brought into the church.For one of them
saith, " No true believer now doubts of purgatory; whereof, notwithstanding, among the ancients there is very little or no mention at all.
The Greeks, also, to this day do not believe that there is a purgatory :
let who will read the commentaries of the ancient Greeks ; and, so far as
I see, he shall find very rare speech of purgatory, or none at all. And
the Latins did not all of them together receive the truth of this matter,
but by little and little. Neither, indeed, was the faith either of purgatory or pardons so needful in the primitive church as now it is." Thus
far a Papist, and an ingenuous one too; which is rare to find; [one] that
will without partiality speak the truth: which Bellarmine doth not use
to do; for he saith quite contrary,that " all the fathers, both Greek
and Latin, have constantly taught from the apostles' times that there is
a purgatory." And this cardinal is in such a heat for purgatory-fire that
* Cur tandem Patrem Domini Jetu no oeuKt ntbjicimut ac pinyimut? Quoniam
quit tit nonnovimtu,Deiqvenaturatpectantiproponi non potett acpinyi.
t DuRANTiue
De Rilibut Eccle. p. 31.
t Chritti Dei nottri inttar hominit characterem etiam in tmaginibvt deinceptpro veteri agno ttatui jnbemuf} ut per iptum Verbi Dei kvmil/iationem
mente cemprehendentet, ad memorial quoque ejut in came conversaiionit, ejtuque pattionie
et salutaris mortit, deducamur, ejutque qua ex eo facta ett mvndo redemptionu.Cone.
Conttant. VI. can. 82. " We command the representation of Chriet our God henceforth to
be made in the resemblance of a man, even in images, instead of the ancient form of a
lainb ; that, comprehending in our minds by means of it the humiliation of the Word of
God, we may be led also to the contemplation of hi conversation in the flesh, his passion
and saving death, and that redemption which arose to die world through him."EDIT.
$ Nemo eerie dubitat orthodoxut, an pwrgatoriwn tit, de quo tome apud pritcot nuila, vet
y*am rarienma, fiebat mentio : ted et Grade ad htmc utgue diem non ett credittun ette, ire.
JOHANNES ROFFENSIS apud POLYDORDM VIRGILIUM De Invent. Rerum, Mb. viii. cap. 1.

61-

SERMON XXV.

POPERY A NOVELTY.

he saith, that " it is a doctrine of faith ; BO that he that doth not "believe
it, shall never come to it," (no barm, if he do not: I suppose, it is no
desirable thing to be in pains no less than the pains of hell, though
shorter,) " but shall be always tormented in the flames of hell." * But
the best of it is, that it is but a cardinal, not the scripture, that eaith
so. But I will set another Papist upon Bellarmine's back ; and, standing
betwixt the two, let him shift for himself, and get out as well as he can.
They are the words of Alphonsus: " Concerning purgatory there is
almost no mention made by the ancients, especially the Greek writers;
for which reason to this very day the Greeks do not believe that there is
a purgatory." f
It is true that many of the fathers speak of a purging fire, both in
this life and after ; but by the purging fire in this life they understand
afflictions. So Augustine: " We confess that in this life there are purgatory pains; as loss of friends, and the calamities of this life." $ So
also of a purging-fire after this life, through which they make all saints
to pass ; by which fire they understand the last day of judgment. But
the Popish purgatory is another- thing, not invented in the days of Gregory I.; who did write in the end of the sixth age, saying, " Because
we are redeemed by the grace of our Creator, so much we have of
heavenly gift, that when we are withdrawn from the habitation of our
flesh, we are presently brought to the heavenly recompence." And
though in the writing of this pope there is some mention of purgatory
for smaller sins, yet it is not the same that the Papists now assert; for in
his " Dialogues" he speaks of the purgation of souls in baths, in rivers,
and wind. And it was first bottomed upon visions and revelations and
feigned stories of departed souls appearing to others in this life ; two of
which I had translated, but I find they are too large (for want of room)
to be inserted. The one is to be found in Gregory's works; the other,
in Bede's " History," in the year 671; and both in the Magdelurgenses. \\
But above two hundred years after these pretended visions, the council
of Aquisgran do show that this was not a generally received doctrine ;
who show how men are punished after this life. For they sum up all
the punishments inflicted by God for sin in this life ; and they, mention
two ways: but " the third," say they, " after this life, is very fearful and
terrible; which by the most just judgment of God shall be executed,
when he shall say, ' Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels.'" ^[ And yet further to discover
the novelty of purgatory: that it was above a thousand years but the
opinion of some particular men, and not an article of faith generally
received, the saying of Otho Frisingensis, writing in the year of our
Lord 1146, giveth evidence. His words be these: "That there is in
hell a place of purgatory, wherein such as are to be saved are either only
BELLARMINUS De Purgat. lib. i. cap. 15.
t ALPHONRUS DB CASTRO Advert.
Hare, lib. viii. titnl. Indvlgentia.
AUGUSTINUS De Civifate Dei, lib. xzii. cap. J3.
$ Quia Authori nottri gratia redempti tttmus, hoe jam ctelerti* mtmeri* habemu, ut cam
a carnit Marine habiiatione evbfrcAimur, mo ad cvelettia pramta ducamur.GREGORIUS
I. in Job xx.
Idem, Dialogi, lib. iv. cap. 66 ; BED* Ecclet. Hitt. lib. <r. cap. IS;
Magdeb. Centwr. cent. vi. p. 693; cent. vii. pp. 573, 674.
f Capii. Aywtynm. Cone,
ad Papmwm mitt. lib. i. cap. I, quoted by bishop USHER, " Answer to a Jesuit's Challenge," p. 177.

8BRMON XXV.

POPERY A NOVELTY.

613

troubled with darkness or decocted with the fire of expiation, tome do


affirm"
Mark, reader, all did not teach so, nor the most, nor, saith he,
many , but some only.*
5. That the pope* indulgences ere a mere novelty that the church of
God for many hundred year* knew nothing of, we need look no further
[for] evidence than the plain confession of Papists themselves.Amongst
whom I find Alphonsus making plain and fall confession about these
indulgences and popes' pardons; saying that, " of all the matters treated
of in his whole book, there is not one that the scripture is more silent
in, not one that the ancient writers speak less of: " though he would
not hare them " therefore to be slighted, because the use of them hath
been but lately received; because " (mark what he saith) " many things
are known to posterity which the ancient writers were altogether ignorant
of. What need we wonder, then, if this be so in the matter of indulgences,that among the ancients there is no mention of them at all ? "
Really this did me good to read ; for I love and like that men should
be ingenuous, and speak the plain truth. Yet when I read further, and
saw that he doth acknowledge nothing for it in the scripture nor in the
ancient fathers, yet that those that set light by them or despise them
should be judged heretics, f I thought it was too much heat in him.
This Papist makes no attempt at all to go higher than pope Gregory I.
in the latter end of the sixth age, when, he saith, " it is said that he
granted some indulgences;" and from thence he slides as far as the
Lateran council, which was in the year of our Lord 1215 ; (so Caranza;)
and from thence to the council of Constance under pope John XXIV.,
which was after the year of our Lord 1400: so late. And this is all the
antiquity that he doth pretend unto ; from whose confession we might
safely place this among the young doctrines and practices held and used
in the church of Rome.
But let us try another of them, whose business in his book is to give
" the first rise and beginning of things." He also attempts not to rise
higher than the six-hundredth year, to the former Gregory. But there
he finds little to. fasten upon; and therefore steps presently back to
Boniface VIII.; who, he saith, " was the first that brought-in the Popish
jubilee, when he gave pardons to those that visited the apostles' temples,
in the year 1300; which jubilee he commanded should be observed
every hundredth year. But when fifty years were almost expired, pope
Clement VI. ordained [that] this jubilee should be every fiftieth year,
forasmuch as man's age would not reach the hundredth year. Lastly,
"pope Sixtus IV., (about" 1471, or, as my present author, "1475,)
brought it to every tw.entyfifth year: and then" (I pray thee, reader,
mark) " the use of pardons, which they call * indulgences,' began to be
Ette apud inferot locum purgatoriwn, in 4*0 taiuandi vel tenebrit ionium afficiantur
vel empiationi* igne decoyuantur, QDIDAM atterunt.OTHONIS FRISINOENSIB Ckron. lib.
Till. cap. 26, apud enndem.
t Inter om.net ret de gui&u* in hoc epere ditputamus,
nulla ett qvam minut ttperU taera tttera prodiderint, et de yud minttr vetutti tcriptoret
dveerint. Neque tame hdc occasione^tunt condemnandae (indulgentia), quod earmmunu i
ecclerid videafw terd receptut} yuoniam multa tunt porterioribut nota qiue vetutti iui
tcriptore* prornu iynoravemnt. Quid ergo mirum ti ad hunc modum contigerit de indulyenfOf, ut apud pritcot nulla tit de eit mentio f Etti pro indulgentiamm opprjbation*
foera tcriptura tettimonium apertum dent, tamen qui contcnutit haretieu* menta centcatur,
tie.ALPHONSUS DE CASTRO Advert. Hare*, Kb. vlil. titul. Indvlyentia.

614

SERMON XXV.

POPERY A NOVELTY.

famous; which pardons, for what cause or by what authority they were
brought in, or what they be good for, doth much trouble our modern
divines to show."* Reader, is not this a plain case? Can we desire
clearer evidence of the novelty of the pope's pardons, by which he
beguiles so many souls, and gets so much money into his treasure ?
And [Polydore Virgil] being so much in the dark himself, he consults
another, to seek relief. And the third saith, " It may be, many will put
no great trust in these indulgences, because their use is but lately come
into the church, and is so found but a little while ago; to whom I say,
It is not certain who first began them." And he can, doth, go no
higher than the six-hundredth year; and then he speaks sparingly:
" There was some use of them: " and doubtingly ; for he gathers it only
by consequence.f But this Popish author, whom before we cited confessing the novelty of purgatory, doth also himself conclude [that] from
thence follows the novelty of Popish pardons; for, saith he, " As long
as there was no fear of purgatory, no man sought indulgences; for all
the account of indulgences depends on purgatory. If you deny purgatory, what need of indulgences ? Indulgences began after men were
frighted with the pains of purgatory."$
Thus, out of the mouths of these three witnesses of their own, we
might let this pass for one of the younger sort, and set it amongst its
fellows.
6. The like I may conclude of prayer for the dead.For if purgatory
be but a late device, and indulgences granted for their deliverance be but
late, prayer for them to be delivered out of purgatory (which is supposed
in the manner of the Papists* prayers for departed souk) cannot be of a
longer standing; as their bishop before-quoted did rightly argue.
What might be alleged for the antiquity of praying for the dead, used
indeed in the church formerly, is nothing to the Popish prayers used
now. For it is most evident that they did not pray in relation to their
being in purgatory, which they understood not: nor do their prayers
express any such thing; but rather the contraryof their being at rest,
which they could not have in purgatory. Therefore, whatsoever prayers
they were, or to what end, is not my work at present to inquire: till
they be proved to be such as Popish prayers for the dead be, their
* JBontfacius Octavusprim/us omnium jubilaeum retulit, anno quifuit MCCC. saiutis humana,
quo pvenarum remitsionem its prastaoat qui limina apostolorum visitassent. Idem autem
pomiifex jubiltewm centesimo quoque anno servari mandavit. Quinquagesimo post instante
anno Clemen Se*tus tanxit jubilaum quinquagesimo quoque anno, cum atas hominis vi
jubikeum ilium centum annorumattingere possit, Postremd Siftus, ej'us appellationis Quartet, jubitoum ad vigesimum quemque annum rediunt, primusque celeoravit, qui fuit annus
MCDLXXV. saiutis: ac ita veniarum quas indulgentias vacant, jam turn usus Celebris etee
ecepit; qua qua de caiutd qudve ex authoriiate introducing fuerint,aut quantum valere videantur, nostri recentioret theohgi ed de re egregie laborant. Ego vero originem, quod met esi
muneris, quarterns, non reperio antefuisse, quod sciam, quam divus Greyorius ad mas
stationes id preemii proposuerit POLYDOROS VIRGILIUS De Inventoribvs Rerum, lib. viii.
cap. 1.
t Multos fortasse movet indulgentns istis non usque adeo fiacre, quod earum
usus in eccletid videatur recentior, ei admodum sero apud Christianas repertus f quibus ego
retpondeo, non certd constare a quo primum tradi ceeperint. Fuit tamen nonnullus
earum usus, ut aiunt, apud SomanoS vetustissimusj quod ex stationiLus intettigi potest.
I Quamdiu nuUafuerat de purgatorio cura, nemo yuasivit indulgentias ; nam e* illo pendel
omnie indulffentiarum existimatio. Si tolias purgatariumi quorsum indulgentiis opus erit ?
Cceperunt igitur indulgentta postquam ad purgatorii cruciatus aliquandiu trepidatum ett.
JOHANNES ROFFENSIS 'in Lutherum, ibid.

8KEMON XXV.

A NOVELTY.

615

praying in this sort for them will stand still among the younger practices of the church of Rome.
7. As for the novelty of praying to saints.Cardinal Du Perron (a
man that would have found it, if there had been any such practice in the
primitive churches) doth freely acknowledge, (as Molinaeus, that traced
him in his book, affirmeth,)* that, "as in the holy scriptures there is
neither command nor example for the invocation of saints, so likewise in
the writings of the fathers, that have written before the first four councils," (which brings us to the year 451,) " no trace is to be found of that
invocation."
The distinction betwixt the saints" intercession and the
invocation of saints should be carefully heeded; for whether the saints
in heaven pray for the church on earth, and whether the church on
earth might pray to the saints in heaven, are widely differing. That
in the first ages it was accounted idolatry to invocate angels, was
determined in the thirty-fifth canon of the Laodicean council before
quoted.
8. To show the novelty of iransubetantiation, that the substance of the
bread i not turned into the substance of the flesh of Christ I need not
stand long.For Scotus doth it for me; who saith that " this was not
a doctrine of faith before the Lateran council, which was in the year
1215." Which Bellarmine taketh notice of and is offended at, and
helps the matter as well as he can, in mentioning one council; (and
he names no more; which he would have done, doubtless, if any had
been;) and that is a council at Borne under Gregory VII., who was pope
in the year 1073:f so that, with Bellarmine' grave admonition of
Scotus, it was above a thousand years before that was made a doctrine of
faith in the Roman church itself. But Alphonsus as to councils rises
no higher than the Lateran, according as Scotus did.$
9. The denying of the cup to the people might be reckoned with the rest
for a mere novelty.Having its rise in the council of Constance, which
began in the year 1414. And there needs no other evidence that this is an
innovation, than the very words of the canon whereby it is denied to the
people; which are, " Although Christ did administer this sacrament in
both kinds, and though in the primitive church the people did receive it
in both kinds ; yet this custom is rationally introduced,that the people
shall only take the bread; and we command, under pain of excommunication, that no presbyter give it to the people under both kinds, t>f bread
and wine." See, reader: though Christ appointed both, though the primitive times observed both, yet these say they shall have but one, any
thing in Christ's command and the church's practice for so many hundred
years to the contrary notwithstanding. For this it was called deservedly
by one concilium Non-obstantiensc [" the * Notwithstanding' council,"]
instead of Constantiense.
The practice of the church of Rome decreed by th^s council is but
DU MODLIN'B " Novelty of Popery," p. 388.
f BBLLARHINUS De Euchar.
lib. iil. cap. 28.
ALPHONSUS DE CASTRO Advert. Han*, tit. Euehar. Hare*.
Licet Chrtftuf pott casnam inttituerit et tuit discipvlit administraverit tub vtrdqve specie
panit et vini hoc venerabUe tacram/entum, et timiliter licet in primitivd eccktid hujusmodi
sacramentUM reciperetur a ftdelibut tub utrdqne specie ; tame lute emtuetvdo, ad evitandum aUquafericula et tcandala, ett ratuntAUUer introducta, quod a laicis tantummodo tub
specie panit suscipiatur, &c.Concit. Conttantieiue, gees, xiii.

616

SKRMON XXV.

POPERY A NOVELTY.

[of] two hundred and odd years* standing: and yet after this the council of Basil granted the use of the cup to the Bohemians; and again the
council of Trent denied it: so that Popish councils can say and unsay,
do and undo, and that in matters of faith, where dissenters must be
heretics ; aed yet cannot err; and that is pity.
10. The adoration of the sacrament woe after the doctrine of transubstantiation.For the reason of their worshipping of it is, because it is
changed into Christ's body and blood. The first, then, being new, the
other cannot be old. The first [was] brought in as an article of faith in
the time of Innocent III., 1215; the worshipping of it, in the time of
Honorius III., in the year 1216.* Behold its antiquity!
11. The practice of the pope's canonizing of saints is a new invention,
by the confession of Bellarmine himself.Who acknowledges that the
first pope that he ever read of [who performed that act] was Leo III.,
eight hundred years after Christ.f And the same cardinal saith that no
saints might be publicly invocated that are not canonized by the pope.
Put both together, and it will make a clear consequence, that invocation
of saints, at least publicly, was not for eight hundred years after Christ,
the Papists themselves being confessors.
But whither do I tend? To run over all particulars controverted
betwixt us and them, would sooner swell into a volume, than be contained in a sermon. I can therefore but name some other points; and
let it be shown that, for five, six, seven hundred, yea, some for a
thousand, years after Christ, they were generally owned or received in
the church of Christ; such as these, added to the former:
12. The infallibility of the bishop of Home.
13. That the church of Borne is the only church, founded by God
himself; or that the church of Rome is the catholic church.
14. That there is no salvation out of the Roman church.
15. That all that the church of Rome delivers is to be believed, whether it be written in the word of God or no.
16. That the pope or church of Rome hath power and authority to
make doctrines of faith necessary to salvation, that are not contained in
the scripture.
17. That the pope of Rome alone, or his council alone, or pope and
council together, are the judge of controversies, to whom appeals from
all the churches must be made ; and all [are] bound -to acquiesce in their
or his determinations.
18. That the pope of Rome might judge all, but be judged by none;
nor be blamed, though he leads souls by troops to hell.
19. That the pope of Rome hath temporal jurisdiction over princes,
kings, and emperors; to depose them from their thrones, dispose of their
crowns, and absolve their subjects from their oaths of allegiance to their
lawful princes.
20. That the pope of Rome hath authority to dispense with the law
of God; to make that lawful which God forbids, and that evil which
God commands.
* Dfcret. GRKGORII IX. Hb. iii. tit. xli. cap. 10.
t Primtu pontife* (ni forU
foliar) qui sattctot leyatur otmoninatee videhtr fuisse Leo papa III.
Antequamfortatsifwrunt /fee, sednon mihi constai. BEI^LARMINOS De Sonet. Beat. lib. i. cap. 8.

SERMON XXV.

POPKRY A NOViLTY.

617

21. Thai the power of calling general councils is inherent in the


pope.
22. That the pope, by himself or legates, ought to be president in
such councils.
23. That all that general councils do determine -without his authoritative ratification, is of no force, but void.
24. That the scripture is imperfect and insufficient; containing in it
not all things necessary to salvation, nor for the refuting of all heresies.
25. That it is not lawful to interpret scripture contrary to the sense of
the church of Borne.
26. That the church doth not depend upon the scripture; but the
authority of the scripture, even quoad not, [" with regard to us,"] upon
the testimony of the church of Rome.
27. That the scripture ought not to be translated into the vulgar
tongue.
28. That the common people are to be debarred from reading of the
scriptures, except they have a licence from the bishop.
29. That the public service and prayers in the church ought to be
in an unknown tongue.
30. That there are seven proper sacraments,baptism, confirmation,
Lord's supper, penance, extreme unction, matrimony, ordination : or that
there are eight sacraments of order; as the order of porters, readers,
exorcists, servitors, sub-deacons, deacons, presbyters, and bishops: to
make, indeed, fourteen or fifteen sacraments.
31. That the sacrament of confirmation is more worthy than the sacrament of baptism, and is to be had in greater reverence; and accordingly to
be done only by a bishop, when baptism'[may be done] by a presbyter.
32. That private Masses are lawful; and in them both clergy and
laity [are] to be deprived both of the bread and wine, except the priest
that makes it; by the rest only to be seen.
33. That the eucharist, when it is sent unto the sick, is to be adored
by all that meet it; and those that do not are to be accounted heretics,
and to be persecuted with fire and sword.
34. That it is a sacrifice for the quick and dead, for obtaining, not
only spiritual, but temporal, blessings ; to be offered to God for health,
success in battles, for their horses and their hogs.
35. That a justified person may truly and properly make satisfaction
to God for the guilt of punishment, which remains to be expiated after
the fault is remitted.
36. That the satisfactory works of the saints may be communicated
and applied to others, or that there are works of super-erogation.
37. That absolution by a priest is so necessary to salvation, that persons believing in Christ are damned if they die before they be absolved
by a priest.
38. That the confirmation of bishops and institution of archbishops
by the pall is to be sought by the pope of Rome from all parts and
quarters of the world; without which they are no such officers, and cannot without sacrilege execute their office.
39. That in baptism there is an implicit vow of obedience to the pope
of Rome.

618

SERMON XXV.

POPISH A NOVELTY.

40. That the Decretal Epistles are to be reckoned amongst canonical


scripture.
41. That the bishop of Borne, if he be canonically ordained, -whatsoever he were, is undoubtedly made holy by the merits of St. Peter.
42. That every transgression of the law deserveth not death; but that
there are many sins of themselves and in their own nature venial and
deserving pardon; that the blood of Christ is not necessary to wash
them away; but [they] may be done away with holy water, knocking the
breast, and by the bishop's blessing.
43. That clergymen are exempted from the jurisdiction of temporal
lords in things civil and criminal, and that the civil judge cannot punish
ecclesiastical persons.
44. That the rebellion of a clergyman against the king is not treason;
or that it is meritorious to kill princes excommunicated by the pope.
45. That good works in themselves have a proportion and condignity
with the reward, and are meritorious from their inward worthiness to be
worth the reward, as a journeyman is of his wages for his labour.
Papists themselves do acknowledge that the first beginning of some of
their doctrines they cannot tell: and to search for the year when every
novelty was introduced, is needless. All these that are named are not in
scripture, nor in the primitive church; some not for four, five,some
not for six, seven, -eight, nine, twelve,hundred years: [so] that I
might conclude that Popery is a very novelty, and doth vainly and falsely
boast of its antiquity.
USES.
USE i. I . Is Popery a new way, and the religion of Protestants the old
religion taught by Christ and his apostles t Then this is a safe way and
a safe religion.In it you may be justified, sanctified, and surely saved.
It is the old way, that Paul and Peter and believers in the primitive times
obtained an everlasting kingdom and crown [in]. Be not frighted with
the uncharitable and groundless doctrine of the Papists,that out of
their church there is no salvation.
2. Then it is the wisest way.The folly of men shows itself in the
new ways of Popery; and wherein they profess themselves to be wise,
they are become fools: but in the old way is manifest the manifold wisdom of God.
3. Then it is the purest way.The nearer the fountain, the purer the
streams; the nearer the copy, the fairer is the writing. The church of
Borne doth vainly glory in titles of holiness: " The most holy pope;
the holy church ; the multitude of holy days, holy rites and ceremonies,"
&c. That is holy and pure that is consonant to the holy and pure word
of God. If you are to travel, you would go the cleanest way: you are
travelling to an everlasting state; the old way of faith in Christ, repentance for sin, inward holiness, and new obedience, taught in the Reformed
churches, agreeable to the doctrine of Christ and his apostles, is the cleanest way that you can go in,to keep a clean and pure heart, a clean and
pure conscience, to have a clean and pure conversation.
4. It is the nearest way.If you leave this way, the further you go,
the more you are out of your way. You go about; you must back

8KB.MON XXV.

POPIRY A NOTBLTY.

619

again : or you go on to a place where there ia no rest night nor day, but
the smoke of their torment aecendeth for ever and ever.
5. Then it is the moat comfortable and most pleasant way.All the
ways of wisdom are "ways of pleasantness, and all her paths are peace."
It might be strowed with outward troubles; briars and thorns may be in
this way: but there is inward peace, and inward joy, and solid, sure, and
lasting comfort, to be found in it.
6. Then it is the only way.The way of faith in Christ, the way of
regeneration and holiness, the way of new obedience, and perseverance
therein, is the old way to heaven, and there is no other. If you will
choose new ways yourselves, or walk in new ways chalked out by others,
contrary to the good old way ; you will lose God and Christ and your
souls for ever.
USB . 1. Get a right understanding of the greatness of your mercy.
That you were not born in times and places of Popery; that you have
ministers to teach you the good old way, and magistrates to defend you
therein ; that you are not burned at a stake for not receiving new Popish
doctrines; that you have Bibles, and [are] not burned for having of
them. Know your mercy.
2. Bless God for this mercyt when you understand how great it is.
Indeed, when you rightly know it, and duly weigh it, you will bless God
that you were not brought up in Popish darkness and idolatry ; that you
were not brought up to worship images, pray to saints, &c., but God
alone.
3. Pray to God for the continuance of this mercy to you and to your
children after you.That Popery might never return, but the generations to come might be taught the Protestant religion, that is, the good
old way to heaven; that your children and children's children might
enjoy the Bible, and have the old truths of God preached to them. For
their sakes pray much.
4. Then walk in this good old way.If you see the way to happiness,
and [do] not walk in it, you will fall short of it. You might be Protestants
in opinion, and yet be for ever damned. A drunken Protestant, a whoring Protestant, a swearing, impenitent, unbelieving Protestant, shall not
be saved because in opinion he is a Protestant. You might refuse to
commit idolatry in bowing to and worshipping of images; and yet go to
hell for making an idol of your money, and over-loving of the world.
You might renounce the pope as head, and in judgment own Christ as
only Head of his church; and yet be damned for not believing on him,
choosing of him before all, nor loving him above all.
Let all old corrupt things be done away; as, (1.) Your old ignorance,
(2.) Your old false hopes, (3.) Your old self-love, (4.) Your old false
peace, (5.) Your old enmity against God and holiness. (6.) You must be
cut off from the old stock. In a word: (for I can but name a few of
many [things] that might be said for the practical improvement of this
text:) crucify the old man, destroy the body of sin. For, to keep your
old hearts, and yet think to go to heaven, is to look for a new way of
salvation.
Let all things be new. None can walk in the old way but [those]
who are new creatures. (1.) Your understandings must be new; new

620

SERMON ZXV.

POPERY A NOVELTY.

valuations of Christ. (2.) Your wills new; new elections of Christ.


(3.) Your affections new. (i.) New love to God, to Christ, his ways, his
people, his precepts, (ii.) New desires: " 0 that I had God for my
Father, Christ for tny Lord and Saviour, grace as a pledge of glory!"
(iii.) New sorrows for walking in a way of sin so long, neglecting Christ
so long, swearing so much, praying so little, (iv.) New delights,
(v.) New hatred. (4.) As affections new, so your ends must be new;
God's glory. (5.) New cares to get, keep, a good conscience, to live
holy, die happily, and to be saved eternally.
Except yon be thus made new, you might know the good old way, but
you cannot walk in it; which if you do not, woe! woe! a thousand woes to
you for ever! A damned Protestant! How ? A damned Protestant! that was
told which was the good old and only way ; that lived under the constant,
plain, and powerful preaching of the same doctrines that Christ himself
and his apostles did deliver! I profess, your case will be worse, and your
torments will be greater, than the Heathens'; who might say, " Lord, we
never had a Bible; never heard of Christ, nor of the way of salvation:
no Ministers were sent to us, no gospel preached to us." Yea, worse
will be your case and greater will be your damnation than [that] of many
amongst the Papists, that have not been so plainly taught, so frequently
instructed, so faithfully warned, so earnestly entreated, as you have been.
You are not told that " ignorance is the mother of devotion," as they
be: you are not kept from reading of the scripture, as they be; but
are pressed, urged, and exhorted to it. You have not public worship in an unknown tongue; but by plain language are you warned of
hell, commanded in the name of God to forsake your old wicked ways.
How oft have you been persuaded to come to Christ, who is " the Way,
the Truth, and the Life! " How long hath God waited! And will you
on in your wicked ways still; in your old course of profaneness and
lying and sabbath-breaking; in your old course of careless neglect of
God and Christ and your own immortal souls ? That is an old way,
indeed; but it is not the good old way. If you will go on, take your
course; if you will not turn to the good path, take what falls. But
know that the way of sin leadeth directly unto hell. Proceed a little
further, go on a little longer, and thou wilt drop into a bottomless pit,
and be a damned wretch, and take up thy everlasting lodgings with tne
old dragon, with the old serpent: and canst thou there have rest ?
Rest! how canst thou, under the heavy load of God's wrath ? Rest!
how canst thou, under the strokes of an angry, provoked, and revenging
God ? Thou canst not rest upon a bed of down, when thy conscience is
seared, and God afflicts thee with the stone or plague or burning fever,
though all thy friends be round about thee, administering cordials and
comforts to thee : and canst thou rest in a bed of flames, in a burning
fiery furnace, in a place more dreadful and more hot than is a vessel full
of boiling lead and burning brimstone; when thy conscience shall be
awakened, the worm gnawing within thee, the devils'round about thee,
and an angry God above thee, and not one nigh thee to pity or relieve
thee ? For God's sake, sirs, and for your souls' sake, as ever you would
avoid endless and easeless and remediless torments hereafter, walk in the
good old way of faith and holiness, repentance and new obedience, now !

SERMON XXV.

POPERY A NOVELTY.

621

And if you would now walk in this good old way, you hall, (I.) Be
taken into a new covenant'; (2.) And have new employment, better,
more noble, more profitable, more pleasant, than ever yet you were
engaged in. (3.) You shall be taken into new relations; to be the sons
of God, the daughters of God, the servants, people, and Mends of God.
(4.) You shall become a new habitation for Father, Son, and Holy Spirit. (5.) You will have ground of comfort when you come to die.
Death is the old way into another world; and if you walk in the good
old way while you live, you may be comforted, if you can appeal to God,
having the witness of a good conscience, and say, " Now, Lord, remember how I have walked before thee in the good path with an upright
heart/' And then, (6.) You shall enter into the New Jerusalem ; where
you shall have, (i.) Universal, total rest; (ii.) Seasonable rest; (iii.)
Eternal and, (iv.) Delightful rest: and that,
(i.) From fin.From the reigning and conflicting power of sin, from
the guilt and indwelling of sin.
(ii.) Rest from the temptation of Satan.He shall never trouble nor
disquiet you more. Commission of sin is now a burden to you, and
temptation to sin is now a burden to you; but the good old way will
bring to rest from both.
(iii.) Rest from all affliction from God upon your bodies.Now sickness is a burden that makes you to be restless. But then you shall have
an aching head no more ; pained bowels, a sick heart, no more for ever.
(iv.) Rest from all trouble from men.No more imprisoned,, persecuted ; rest from all their slanders and reproaches, &c.
(v.) Rest from all those holy duties that are now a a means to briny
you to this rest.You shall rest from repentings and mournings for sin,
from all the pains that now you are at to mortify corruption; though
not from loving of God, delighting in God, and admiring of his love:
nay, this your love shall be one part of your rest.
(vi.) Best from all doubts and fears and jealousies of heart.Now you
doubt, " Doth God love me ? Do I love God ? Is Christ mine ? and am
I his ? Will God save me ? pardon me ? Sometimes," thou sayest, " I
hope he will; and that doth lighten my heart: sometimes I fear he will
not; and that is a burden, 0 it is a heavy burden, to my soul, under
which I cannot rest! " But this good old way will bring thee to a rest
where thou shalt doubt no more and fear no more. Canst thou doubt
whether it be day, when thou seest [that] the sun doth shine ? or that
fire is hot, when thou seest it burn, and feelest [that] it doth warm thy
hand ? No more shalt thou doubt, when thou comest to the end of thy
walk in the good old way, whether God doth love thee, when thou shalt
be filled with his love, and feel that he doth love thee, and see to what
a blessed place of rest and peace, of life, of light and joy, his love hath
brought thee.
(vii.) Rest from all desertions.God shall no more frown, no more
depart or withdraw from thee for ever.
(viii.) Rest from all thy worldly labours and employments.When
thou hast now wearied thyself in thy calling all the day, thou takest
thy rest at night; and 0 how sweet is rest when thou art weary!
But when the day returns, thy labour also doth return; and thy noble

622

SERMON XXV.

POPERY A NOVELTY.

soul [is occupied] by mean and low employment: (yet thy duty while
thou art here:) one, in making bricks; another, pins: one, in working in
wood; another, in silk or silver and gold: poor employment for a
rational soul! by reason whereof God hath few of thy thoughts, little of
thy delight and love; and [it] doth distract thee often in thy holy duties.
But this way will bring thee to a rest from all these, when God shall
hare all thy thoughts, delight, and love.
Stand, then, and see which is the good old way. Nay, you do see
which is it. God hath showed it unto you; it is chalked, marked out,
before you. Best you are promised, and rest you shall find, in walking
in it. But let none of you say in words or heart, [or] by your practice,
" We will not walk therein;" lest you come unto a place of torment,
where you never shall have rest.

END OF THE MORNING EXERCISES.

INDEXES.
I. OF THE NAMES OF THE AUTHORS OF THE SERMONS,
TOGETHER WITH THE SUBJECTS OF THE SERMONS
SEVERALLY CONTRIBUTED BY THEM.
II.

OF TEXTS OF SCRIPTURE WHICH ARE THE SUBJECTS OF


THE SERMONS, AND THE SCOPE OF WHICH IS FOR THE
MOST PART EXPLAINED.

III.

OF THE PRINCIPAL MATTERS DISCUSSED IN THE MORNING


EXERCISES.

IV. OF TEXTS OF SCRIPTURE


CITED AND EXPLAINED.

WHICH ARE

INCIDENTALLY

V. OF THE NAMES OF AUTHORS CITED.

THE ROMAN NUMERALS SEVERALLY REFER TO THE VOLUMES; AN THE


ARABIC FIITRE8 TO THE PAGES OF EACH VOLUME.

ADVERTISEMENT.

AT the earnest request of many of the respected subscribers to


this edition of the MORNING EXERCISES, the Publisher has been
induced to append to the concluding volume five copious and useful
Indexes, prepared by a gentleman who enjoys high distinction in
the literary world, and whose experience in learned labour of this
kind is beyond that of any of his contemporaries. No pains or
expense having been spared in the preparation and completion of
these necessary appendages, which were not contemplated when
the printing of this valuable series of Sermons was undertaken,
the Publisher has affixed a price to this volume only two shitting*
higher than that at which each of its predecessors was charged,
though it contains more than a hundred additional pages of closelyprinted matter. This trifling sum secures to the purchaser, that
which is always esteemed a great boon by the Scholar and the
Divine, an ample body of references directing the attention to every
topic and passage of consequence; though it will scarcely serve to
cover the outlay incurred in remunerating the industrious and
accurate compiler for his important labours.
THOMAS TEGG.
73, Cheapside, April ISth, 1845.

I.

INDEX
09 -mm

NAMES OP THE AUTHORS OF THE SERMONS,


TOOVTHBR WITH TRB

SUBJECTS OF THE DISCOURSES CONTRIBUTED BY THEM.


VoL Page.
ADAMS, Rev. Richard, A.M.:
What an the Duties of Parents and Children; and how axe they to be
managed according to Scripture ?
ii. 308
How may child-bearing Women be most encouraged and supported
against, in, and under the Hazard of their Travail ?
iii. 631
How ate, the ordinary Means of Grace more certainly successful for
Convention, than if Persons from Heaven or Hell should tell us
what is done there?
iv. 813
Of Hell
v. 471
ALSOP, Rev. Vincent, A. M.:
What Distance ought we to keep, in following the strange Fashions
of Apparel, which come upin the Days wherein we live ?
iii. 488
What is that fulness of God every true Christian ought to pray and
strive to be filled with ?
iv. 285
AXNE8LEY, Rev. Samuel, LL.D.:
How we may be universally and exactly conscientious
i.
1
How may we attain to love God with all our Hearts, Souls, and
Minds?
i. 678
How is the adherent Vanity of every Condition most effectually abated
by serious Godliness ?
Iii.
1
How we may give Christ a satisfying Account, why we attend upon the
Ministry of the Word
iv. 173
The Covenant of Grace
v. 181
Of Indulgences
vi. 313
BARKER, Rev. Matthew, A. M.:
A religious Fast, the Duty whereof is asserted, described, persuaded,
inabriefExerdseupon Markii. 20
ii.
A Discourse of the right Way of obtaining and maintaining Communion with God
iv.
Wherein, and wherefore, the Damnation of those that Perish under the
Gospel will be more intolerable than the Damnation of Sodom,
or the worst of the Heathens, at the Day of Judgment
iv.
BATES, Rev, William, D.D. :
How to bear Afflictions
ii.
What are the Signs and Symptoms, whereby we know that we love the
Children of God ?
iii.
How is Sin the most formidable Evil ?
iv.
God is
v.
BAJCTER, Rev. Richard:
What Light must shine incur Works?
ii.
What are the best Preservatives against Melancholy and overmuch
Sorrow ?
iii.
Christ, and not the Pope, is universal Head of the Church
v.

144
38
198
68?
368
384
30
460
253
672

626

INDEX OF THE NAMES

VoL Page.
BROHHALL, Rev. Andrew:
How is Hypocrisy discoverable and curable ?
i. 535
BURGESS, Rev. Daniel:
Wherein may we more hopefully attempt the Conversion of younger
People, than of other ?
,
iv. 550
I

CALAMY, Rev. Edmund, jun., A. M,:


Of the Resurrection
v.
CASE, Rev. Thomas, A.M.:
Of Sabbath Sanctification
ii.
The Introduction [to the Morning Exercise Methodized]
v.
The Conclusion [of the Morning Exercise Methodized ]
v.
CHARNOCK, Rev. Stephen, B. D.:
The Sinfulness and Cure of Thoughts
ii.
CLARKSON, Rev. David, B.D.:
What must Christians do, that the Influence of the Ordinances may
abide upon them ?
i.
What Advantage may we expect from Christ's Prayer for Union with
himself, and the Blessings relating to it ?
iii.
The Doctrine of Justification is dangerously corrupted in the Roman
Church
vi.
COLLINS, Rev. John, A.M.:
How the Religious of a Nation are the Strength of it
iv.
COLE, Rev. Thomas, A. M.:
How may we steer an even Course between Presumption and Despair ? ii.
How may the Well-discharge of our present Duty give us Assurance of
Help from God for the Well-discharge of all future Duties ?
iii.
How may it convincingly appear that those who think it an easy Matter to believe, are yet destitute of saving Faith ?
:... iv.
COOPER, Rev. William, A. M.:
How must we in all Things give Thanks
i.
How a Child of God is to keep himself in the Love of God
iii.
The Covenant of Works
v.
CnoFTON, Rev. Zachary, A.M. :
Repentance not to be repented, plainly asserted, and practically
explained
v.
DOOLITTLE, Rev. Thomas, A.M.:
If we must aim at Assurance, what should they do that are not able to
discern their own spiritual Condition ?

How may the Duty of daily Family-Prayer be best managed for the
spiritual Benefit of every one in the Family ?
How should we eye Eternity, that it may have its due Influence upon
us in all we do ?
Popery is a Novelty; and the Protestants' Religion was not only before
Luther, but the same that was taught by Christ and his Apostles
DRAKE, Rev. Roger, D. D.:
What Difference is there between the Conflict in natural and spiritual
Persons?
The Believer's Dignity and Duty laid open, in the high Birth wherewith
he is privileged, and the honourable Employment to which he is
called
'

439
26
9
516
386
553
611
251
125
507
471
332
415
129
93
371

i. 252
ii. 194

iv.

vi.

530

i. 284
v.

328

FAIRCLOUGH, Rev. Richard, M. A.:


The Nature, Possibility, and Duty of a true Believer's attaining to a
certain Knowledge of his effectual Vocation, eternal Election, and
final Perseverance to Glory
vi. 3?2
FOWLER, Rev. Christopher, A.M.:
How a Christian may get such a Faith that is not only saving, but
comfortable and joyful at present
ii. 526
The Scripture to be read by the common People
v. 547
GALE, Rev. Theophilus, A. M.:
Wherein the Love of the World is inconsistent with the Love of God . i. 642

Or THE AUTHORS OF THB 8KRMON8.

627
Vol .

GIBBOK, Rev. John, B.D.:


Howmmy we be so spiritual, to cheek Sin in the first Rising of it ?
The Nature of Justification opened
GOUGE, Rev. Thomas, M.A.:
After what Manner mutt we give Ainu, that they may be acceptable
and pleasing unto God ?
GREENHILL, Rev. William, A.M.:
What must and can Persons do towards their own Conversion ?

i. 87
v 304
1

213

i.

38

HAMOND, Rev. George, A.M.:


How may private Christians be most helpful to promote the Entertainment of the Gospel ?
i*.
HILL, Rev. Joseph, B.D.:
In what Things must we use Moderation, and in what not
i
HOOK, Rev. William:
What Gifts of Grace are chiefly to be exercised, in order to an actual
Preparation for the Coming of Christ by Death and Judgment ?... ii.
HOWE, Rev. John, M.A.:
What may most hopefully be attempted, to allay Animosities among
Protestants, that our Divisions may not be our Ruin ?
iii.
Man's Creation in a holy but mutable State
v.
HUHST, Rev. Henry, A.M.:
Whether well-composed religious Vows do not exceedingly promote
Religion?
i.
How may we best cure the Love of being flattered ?
iii.
How may we inquire after News, not as Athenians, but as Christians,
for the better Management of our Prayers and Praises for the
Churchof God?
iv.
Kings and Emperors not rightful Subjects to the Pope
v.

410
381
674
81
82
479
185
831
689

JACKSON, Rev. John, A. M.:


How shall those Merchants keep up the Life of Religion, who, while
at Home, enjoyed all Gospel-ordinances, and, when Abroad, are
not only destitute of them, but exposed to Persecution ?
i. 517
JACOMBE, Rev. Samuel, B.D.:
The Divine Authority of the Scriptures
v.
6?
JACOMBE, Rev. Thomas, D.D.:
How Christians may learn in every State to be content
ii. 646
The Leading of the Holy Spirit opened; with some practical Inquiries
resolved about it
iii. 585
The Covenant of Redemption opened
v. 168
JAN WAY, Rev. James, M.A.:
Duties of Masters and Servants
ii. 358

JEW KIN, Rev. William, A. M.:

Now is the Time; or, Instructions for the present Improving the Season of Grace
i. 666
How ought we to bewail the Sins of the Places where we live ?
iii. 110
No Sin is in its own Nature venial; but every Sin is deadly, and deserves
eternal Damnation
vi. 160

KITCHEN, Rev. John, A.M.:


How must we reprove, that we may not partake of other Men's Sins ?... i.

121

LAWRENCE, Rev. Edward, A. M.:


There is no such Thing as Transubstantiation in the Eucharist; and it
is Idolatry in the Papists to worship the consecrated Bread, though
they think it is turned into the Body of Christ
vi. 453
LEE, Rev. Samuel, A.M.:
What Means may be used towards the Conversion of our carnal Relations ?
i. 142
How to manage Secret Prayer, that it may be prevalent with God to the
Comfort and Satisfaction of the Soul
ii. 165
The Visibility of the True Church
vi.
62
LOBB, Rev. Stephen:
How may we graciously improve those Doctrines and Providences,
which transcend our Understandings?
iii. 417

628

INDEX OF THE NAMES

Vol.
LYE, Rev. Thomas, A. M.:
How are we to live by Faith on Divine Providence
i.
By what scriptural Rules may Catechising be so managed, as that it may
become most universally profitable ?
ii
What may gracious Parents best do for the Conversion of those Children, whose Wickedness is occasioned by their sinful Severity or
Indulgence?
iii.
The true Believer's Union with Christ Jesus
*.
No Works of Super-erogation
vi.
MALLERY, Rev. Thomas, D.D.:
How may we have suitable Conceptions of God in Duty ?
i.
MAHTON, Rev. Thomas, D.D.:
How may we cure Distractions in holy Duties?
i
How ought we to improve our Baptism ?

Man's Irnpotency to help himself out of that Misery [the Misery of


his Estate by Nature]
v.
The Scripture is a sufficient Rule of Faith
v.
MAYO, Rev. Richard, A.M.:
What must we do to prevent and cure spiritual Pride?
iii.
From what Fear of Death are the Children of Ood delivered by Christ,
and by what Means doth he deliver them from it?
iv.
Invocation of Saints and Angels unlawful
vi.
MEIUTOH, Rev. John, D.D.:
Of Christ's Humiliation
v.
MIL WARD, Rev. John, A. M.:
How ought we to love our Neighbours as ourselves?
i.
How ought we to do our Duty toward others, though they do not theirs
toward us?
iii.

Page.
369
99
154
284
222
360
4

00
88

167
592
378
253
97
214
621
451

NKEDLEH, Rev. Benjamin, B.C.L.:


How may beloved Lusts be discovered and mortified ?
!.
50
The Trinity proved by Scripture
v. 54
Ood not to be worshipped as represented by an Image
vi. 267
NEST or NEAST, Rev. Thomas, A.M. :*
What are the Characters of a Soul'* sincere Love to Christ ? and how
may that Love to him be kindled and inflamed ?
i. 169
OAKES, Rev. John:
Wherein is a middle worldly Condition most eligible ?
iii.
OWEN, Rev. John, D.D.:
How we may bring our Hearts to bear Reproofs
ii.
How is the practical Love of Truth the best Preserva.ive against
Popery ?
iii.
The Testimony of the Church is not the only nor the chief Reason of
our believing the Scripture to be the Word of God
v.
PARSON, Rev. Thomas, A. M.:
Of saving Faith

394
600
211
606

v. 345

* In a few of the early copies of the first volume, the authorship of this ninth sermon was erroneously attributed to the Rev. Christopher Nesse, principally (in the absence of more definite testimony)
on account of some peculiarities perceptible in the style. But, soon afterwards, I discovered the
author to be the Rev. Thomas Nest or Neast, of whom Anthony a Wood, in his Fatti Oxonientet,
(col. 773 London, 1692,) gives the following account, under the enumeration of " Masters of Arts "
admitted A. D. 1830:
" Jan. 14. Thomas Neast of New College. This person, who was originally of Jesus College In
Cambridge, was lately made Fellow of New College by the Visitors, and afterwards by his Warden and
Society presented to the rectory of Hardwick in Bucks* Thence going to London, [he] lived, for some
time after his Majesty' restoration, a Nonconformist, and preached in conventicles. Afterwards
conforming, he became minister of St. Martin's church in Ironmonger-lane, and, a little before the
grand conflagration, was presented to St Stephen's church hi Coleman-street, London. He hath extant
Sermon on Eph. vi. 24, printed in the Morning Exercite at Crippttgate, Ac., London, 1661, and
perhaps other things."
I am inclined to think that this Thomas was a relation of Christopher Nesse, notwithstanding the
slight discrepancy between the (wo names,a variation not uncommon at that time even in members
of the same family.EDIT.

OF THE AUTHORS OF THJfe SERMONS.

629
VoL Pig.

PLEDGER, Rev. Elias, A. M.:


Of the Cause of inward Trouble; and how a Christian should behave
himself, when inward and outward Troubles meet
POOLE, Her. Matthew, A.M.:
How Ministers or Christian Friends may and ought to apply themselves to sick Persons, for their Good, and the Discharge of their
own Conscience
How may Detraction be best prevented or cured ?
The Satisfaction of Christ discussed
Pope and Councils not Infallible

\
:

l
(
!

\
*

|
[

i. 306

i
ii.
v.
v.

SENIOR, Rev. Thomas, B. D.:


How we may hear the Word with Profit
u.
SHEFFIELD, Rev. John, M.A.:
What Relapses are inconsistent with Grace ?
i
Of Holiness
v.
SIMMONS, Rev. Mr. :
How may we get rid of spiritual Sloth, and know when our Activity in
Duty is from the Spirit of God ?
L
SINGLETOV, Rev. John, A.M.:
What is the best Way to prepare to meet God in the Way of his Judgments or Mercies ?
iv.
SLATER, Rev. Samuel, A.M.:
How may our Belief of God's governing the World support us in all
worldly Distractions ?
Hi.
What is the Duty of Magistrates, from the highest to the lowest, for
the Suppressing of Profaneness ?
iv.
STEELE, Rev. Richard, A. M.:
What are the Duties of Husbands and Wives towards each other ? ... ii.
What are the Hinderances and Helps to a good Memory in spiritual
Things?
iii.
How the uncharitable and dangerous Contentions that are among Pro
fessors of the true Religion may be allayed
iv.
The Papists go presumptuously against the Institution of Christ, and
change and corrupt his Ordinance, and are injurious to the People,
in denying the Use of the Cup to them in the Lord's Supper
vi.
SYLVESTER, Rev. Matthew >
How we may overcome* inordinate Love of Life and Fear of Death
ii.
How may a gracious Person, from whom God hides his Face, trust in
the Lord as his God ?
iv.
How may a lukewarm Temper be effectually cured in ourselves and in
one another?
iv.
Baptism and the Lord's Supper are the only Sacraments of the Covenant
of Grace under the New Testament
vi.

HI
443
259
649
4?
71
426
434
67
3'4
481
2?2
345
215
481
64?
80
451
427

TAYLOR, Rev. William, A.B.:


Christ's Exaltation
v. 236
TIL LOT sox, Rev. John, D.D., afterwards Archbishop of Canterbury :
Wherein lies that exact Righteousness, which is required between Man
and Man?
i. 194
TRAIL, Rev. Robert, A. M.:
By what Means may Ministers best win Souls ?
iii. 199
VEAL, Rev. Edward, B. D.:
What spiritual Knowledge they ought to seek for, that desire to be
saved, and by what Means they may attain it
ii.
1
How may we experience in ourselves, and evidence to others, that serious
Godliness is more than a Fancy ?
iii.
38
What is the Danger of a Death-bed Repentance ?
iv. 346
Whether the good Works of Believers are meritorious of eternal Sal
, vationNegatum eat
vi. 183
VINCENT, Rev. Nathanael, A.M.:
How may we grow in the Knowledge of Christ ?
Hi. 293
How Christ is to be followed as our Example
iv. 437

630

INDEX OF THE NAMES OF THE AUTHORS OF THE SERMONS.


Vol. Page.
The popish Doctrine, which forbiddeth to marry, is a devilish and
wicked Doctrine
vi. 337
VINCENT, Rev. Thomas, A.M.:
Wherein doth appear the Blessedness of Forgiveness ? and how it may
be obtained
ii. 615
v
Public Prayer should be in a known Tongue
vi. 298
VinriE, Rev. Peter, B.D. :
How may we best know the Worth of the Soul ?
iii. 562
How is Gospel-grace the best Motive to Holiness ?
iv. 264
Of original Sin inhering
v. 115
Protestants separated for Christ's Name's sake
vi. 26
WADS WORTH, Rev. Thomas, A.M. :
How may it appear to be every Christian's indispensable Duty to partake of the Lord's Supper ?
ii. 128
In the Mass there is not a true and real Sacrifice of Christ himself for
the Sins of the Dead and Living
vi. 504
WAT KINS, Rev. Stephen:
The Misery of Man's Estate by Nature
v. 135
WATSOS, Rev. Thomas, A.M.:
How must we make Religion our Business ?
i. 467
How we may read the Scriptures with most spiritual Profit
ii. 57
How God is his People's great Reward
iii. 67
The Day of Judgment asserted

v. 459

WELLS, Rev. John, A.M.:

How we may make Melody in our Hearts to God in singing of Psalms ii.
The Fall of Man
v.
WEST, Rev. Edward, A.M.:
How must we govern our Tongues ?
ii.
Purgatory, a groundless and dangerous Doctrine
Vi.
WHITAKEH, Rev. William, A. M.:
How are we complete in Christ ?
i.
The Mediator of the Covenant, described in Ids Person, Natures, and
Offices
v.
WHITE, Rev. Thomas, LL.B.:
What Faith is that which except we have in Prayer, we must not think
to obtain any thing of God ?

i.
Of Effectual Calling
v.
WILKINSON, Rev. Henry, sen., D.D.:
Wherein are we endangered by Things lawful ?
i.
What is it to do all we do in the Name of Christ ? And how may we
do so ?
U.
The Pope of Rome is Antichrist
vi.
WILLIAMS, Rev. Daniel, D. D.:
What Repentance of national Sins doth God require, as ever we expect
national Mercies ?
iv.
WOODCOCK, Rev. Thomas, A.M.:
Whether it be expedient, and how the Congregation may say " Amen "
in public Worship
iv.
How doth practical Godliness better rectify the Judgment than doubtful
Disputations?
iv.
Of Heaven
v.

71
104
420
126
500
202
292
269
458
493
I

585
155
36
492

II.
INDEX OP TEXTS,
THE SUBJECTS OF SERMONS;
AND THE SCOPE OF WHICH IS, FOR THE MOST PART, EXPLAINED
IN THE BEGINNING OF EACH SERMON.

Genesis

r-

vi

XV

Deuteronomy
Joshua*
1 Samuel
1 Chronicle
2 Chronicles
Nehemiah
Job
Psalm

Proverbs

Ecclesiwtes
Isaiah

Jeremiah
Esddel
Hose*
Zephaniah
Malachi
Matthew

xviii
xxxix
xlii
xvii
xxiv
xvii
xxix
JY

viii
xxxiii
ff
xxvii

xlii
Ixil
Ixii
xevtt
cxvi
exix
cxx
exli
jj

xxii
xxvi
XXX
XXX

vi
vii
xii
Ti
xxvii
liii
Iviii
vi
xviii
jj

iv
iv

Tern. VoL
16,17 ... V
5
.... ii
1
.... iii
27
.... i
9
.... iv
21,22 ... i
19
.... ii
16
.... ii
34-37 ...iii
18
.... i
2
... iii
6
.... iv
23,24 ... i
3
... ii
14
... iii
1
... ii
11 ... ...iv
8
... i
12
... vi
1,2 .. ...Hi
12,14 ... i
87
... i
5
... i
5
... ii
29
...iii
6
... ii
28
... iii
6
... vi
8, 9 ......iii
11,12 ...iii
29
1
... iv
13
... iv
11
... ii
10
13,14 ... ii
16
... vi
32
... i
12
... iv
8
... iii
6
... iii
10 ... ... vi

Page.
93 Matthew
386

67

360
384
306
57
194
471
663
471
166
111
443
471
616
80
369
183
314
479
434
617
600
471
99
186
427
394
1
82
650
126
1
168
26
630
38
686
488
164
267

Mark
Luke

John
Acts

Vet.
.ii
16
29,30- .i
V
vi
6 ...... ii
i
12
vii
xi
, iv
9
iv
84
3d
i
7,8
XV
18
vi
xvi
xxii
87, 38... i
i
xxii
89
xxiii 8-10 ... V
ii
10
XXV
V
XXV
34
V
41
XXV
vi
87,28...
xxvi
ii
80
ii
i
ii
49
ii
iii
4, 5
22
vi
vi
1
i
xli
V
29
xvi
iv
31
xvi
vi
10
xvii
xvii
27-29 ... i
iv
xxiii 42
12, IS ... V
i
xii
iv
28
20, 21 ... iii
xvii
ii
38
ii
V
31
V
31
V
xvi
xvii
21
iv
31
xvii
V
24
ii
XX
i
xxiv 16
xxvi 2
V
V
xxvi 8
24
iii
vi
1
V
V
V
6
V
12
V
V
V
vi
6
Chap.

fege.
460

165
194
173
198
400
62
672
621
649
674
492
471
481
144
467
607
26
636
606
313
222
468
346
328

67

611
88
371
346
631
469
647
1
689
439
261
304

167

104
115

632
Romans

Cbajx
vi
vii
viii
viii

1 Corinthians

2 Corinthians

Oalatians
Epheeians

xi
xii
xiii
Xiv
iii
vi
xi
xi
xii
xiv
XV

ii

iv
vi
xii
V

U
iii
iv
V
V

Fhilippians

Colossians

vi
vi
ii
ii
iv
iv
i
U
lit
iii
iii

INDEX OP TEXTS.
Chap.
Ten. Vol Page.
23 ... ... vi 160 Colossians
iv
23 ... ... i
284 1 Thessalonians
14 .. ...iii 686
V
28 ... ... V 269 2 Thesealoniane ii
1
142
U
... i
14 ...... vi
ii
97 1 Timothy
33 . .... iii 417
ii
21 ... ...Hi 451
iv
3
... iv 481
iv
1
... iv 369
V
vi
18 ... ... vi 126
284 2 Timothy
i
17 ... ... V
23-25 ... vi 463
24 ...... ii 128
U
672
27,28 ... V
iii
15 ... ... vi 298 Hebrews
ii
2
346
vi
... iii
7
263
viii
...iii
18
1
X
... iv
666
X
1,1... ... i
X
... iii 378
15 .. ... iv 216
xi
16
... i
xii
87
xii
19,20 ...iv 332
3
136 James
i
19
i
... iv 286
29
. . ii 420 1 Peter
i
19
ii
.... ii
71
33
ii
.... ii 272
6-9... ... ii 368
iii
24
169 2 Peter
... i
i
8
214
U
9-11 ... V 236
iii
6 .... .... i 331 1 John
i
11
ii
.... ii 646
20
V
269
2
81
.... iii
V
V
.... i
600
17
....ii 493 Jade
20,21 ... ii 303

Vene. VoL Page.


5
... iv 410
416
.i
18
... y
27
667
1
3-10 ... vi
15
692
... V
5
202
15
... iii 631
...
vi
1-3...
337
16
... iii 199
22.... ... i
121
17-19 ... i 213
13
9
616
19 .... iv 264
16.....
67
15 .... iv 263
4-6 ...... i
71
6
181
12 .... vi 604
14 .... vi 313
24,26 ... iv 461
6 ....
30
5
.. ii 687
14
426
6
... i 292
21 .... ii
47
8
.... ii 626
3
... iii 211
21 .... iv 437
15 .... iii 38
10
... vi 372
7,8...... iii 110
18 .... iii 293
7
.... iv 38
16 .... i 642
2
.... iii 368
7
64
13 .... i 252
21 ... .... iii 120

III.

INDEX
(ALPHABETICAL AND ANALYTICAL)

THE P R I N C I P A L MATTERS.

Aaron, the institution of the priesthood of,


no proof that the Israelites did not pray
in their heart, ii. 228
Abel, sacrifice of, pleasing to God, and why,
ii. 222, 223proof that he had been intructed in the doctrine of redemption by
Christ, 225his offering of sacrifice, no
objection against family-prayer, 226
Abraham, a pattern of worship, as well as
of faith, i. 363his apprehensions of God
produced high thoughts of God, 360, 363
and humbled himself in comparison of
God, 363, 364hie conceptions of God
were such as represented him gracious to
the creature, notwithstanding the greatness of God, or the unworthiness of the
creature, 364, 366his apprehensions of
God did beget a comfortable persuasion
of faith for his acceptance with God in
drawing new to him, 366his faith in
offering Isaac, an example to us, 596,
596an example to parents and heads
of families, in his religious care of his
household, ii. 107
Abtalom, an. instance of the sad effects of
sinful parental indulgence, iii. 176-179
Abstinence from secular affairs, an essential
part of a fast, ii. 152what concern abstinence from food has in the duties of a
fast, 159
Acceptance of the persons of believers in
consequence of the death of Christ, v.
234is an effect of saving faith, 357,
358
Accepted time, the phrase explained, i. 673
the fitness of this time for our working
and employment, 674,677
Acquaintance with God, importance of, to
secret prayer, ii. 176,177
Active righteousness of Christ, explained,
v. 309
Activity in duty, a remedy against spiritual
sloth, i. 436how a Christian may know
whether his activity in duty is from the
Spirit of God, 452-457
Adam, the law given to him at his creation

was partly natural and partly positive, ,


84he was endowed at his creation with
sufficient ability and habitude to conform
to that law, 84nature of the rectitude
(or image of God) with which he was endued, 84-86the manner of this endowment, 86his rectitude could not but
infer his blessedness, while he should act
according to it, 86his defection from
his primitive state, purely voluntary, 8688nature of the covenant made with
him before the fall, 93-99a short
draught of Adam's image in us, 124, 126
how sin entered into the world by him,
106, 106his sin transmitted to us by
imputation, 107,108made ours without
any imputation of God's justice, 109, 111
not propagated to us by imitation, but
by generation, 110, 111Adam had religious worship in his family, ii. 223
Adam and Eve knew the difference between the favour and the frowns of God,
223renewing grace made known to
them through his own Son, 224their
religious education of their children, a
proof that they had religious worship in
their family, 224-227his blessedness,
in his first creation, consisted in his
innocency, 621and in his having the
image of God, 622the law of the first
covenant made with Adam, not executed
nor abrogated, but released or dispensed
with, v. 312-316. See Original Sin.
Additions to the word of God, what are not
forbidden, vi. 428what are prohibited,
429,430
Adonijah, aa instance of the sad effects of
sinful parental indulgence, iii. 174
Adoption, sonship by, v. 329the name
" adoption," worthy of consideration, 330
its nature, 331is an effect of saving
faith, 367properties, 232privileges of
adoption are likeness to God in holiness,
333and in dignity; as appears in the
titles given to those who are sons of God
by adoption, 334their offices, 334

634

INDEX OF THE PRINCIPAL MATTERS.

and their dominion, 384, 386how heaven IB inherited by right of adoption, 604
Advantage of systems and modules of religion, v. 20-24
Adversity, time of, a season for exercising
trust in God, i. 881, 882how faith exerts itself in seasons of adversity. 391400
Advice, direction for giving, i. 85
Affections, the effects of God's wrath upon,
v. 145spiritual affections a remedy for
distractions of mind in holy duties, i. 418
caution against any inordinate affection,
663we must sing with affection, ii. 81,
82ardent ejections necessary in secret
prayer, 171, 172affection not abolished but rectified by Christianity, ill.
125all turbulent affections will be cashiered in heaven, v. 494
Affliction:
how faith exerts itself in seasons of affliction, i. 391-400afflictions,
not evil, but good, 423how, and in
what manner, Christians are to thank God
for them, 423-426our daily liability to
afflictions, a reason for family prayer, ii.
235, 236how to bear afflictions, 687589-influence of serious godliness in
determining whether freedom from affliction, or an afflicted condition, be at present best, ill. 222the afflictions of the
righteous are no blemish to the justice of
God, but manifest his mercy, v. 41. See
duutenings of the Lord.
African church, decree of, against the authority of the bishop of Rome, vi. 601,
602
Age of persons will justify some diversity of
apparel, iii. 506-509particular sins
suitable to different ages of men, i. 57
Agent, natural, the operations of, a proof
of the existence of a God, v. 37
Agreement, points of, between Christians,
importance of considering, iv. 233
Agur, prayer of, explained, iii. 394-399
Air, the, a proof of the existence of a God,
v. 34
Alexander VI. pope, profligacy of, vi. 367
Allegiance, subjects cannot be absolved
from, v. 722
Alms-deeds, an essential duty on a fast-day,
ii. 155
Aim, how to be given so that they may be
acceptable unto God, i. 217with justice,
217who may be said to give what is not
their own, 217, 218alms must be given
with freedom and cheerfulness, 218, 219with simplicity and sincerity, 219, 220
with a compassionate heart, 220,221the
most seasonable time for, 221, 222alms
must be given readily and speedily, 223,
224what proportion of estate ought to
be set apart for, 224in how many ways
the rich may exercise their charity, 226229alms must be given prudently and
with discretion, 230-232the necessity
and equity of this duty enforced, 233,
234benefits attending it, 234Means

for attaining it, 235-238motives to


alms-giving: its excellency, 238piety
towards God, 289the profit wherewith
it is rewarded, 239-242the damage
which may ensue upon the neglect of
alms-giving, 242curses denounced
against the unmerciful, 243-^objections to
alms-giving examined and refuted, 243251
Amazing, derivation of the word, iii. 428, n.
Ambrose, bishop of Milan, testimony of, to
the true interpretation of Matt. xvi. 18,
vi. 68and to the doctrine of justification
by faith only, 66his testimony against
prayers to saints, 120, and n.and in
favour of public prayer being in a known
tongue, 305to the sufficiency of scripture, 675that in the Lord's supper bread
and wine remain after consecration, 583,
584
Amen, meaning of, iv. 156, 167considerations and arguments for the use of it in
public worship: it is lawful and laudable
publicly to use it, because it is connatural
to prayer and praise, 157we have the
practice of the Old and New Testament
believers for an example, 168'Amen,'
after prayer and praise, is our consent to
and approbation of what is offered unto
God, 159it is, as it were, the epitome
and sum of all our petitions and praises to
God, 159amen, rightly pronounced, is
an intense act of faith, 169the unanimous pronunciation of amen, is an assurance that God will accept and answer our
prayers, 160this unanimous amen of
faith strikes terror on the enemies of the
church, 160,161a reproof for our deep
silence and neglect of this hearty amen,
161of which neglect the divisions
among Christians of the Reformed religion is a cause, 162another rate of this
defect is the degenerating of assemblies
from their first constitution, 162caution to beware of all that may hinder
this powerful amen, 165, 166directions how to keep up this harmonious
amen in public assemblies, 166-168
Amnon, an instance of the sad effects of
sinful parental indulgence, iii. 174,175
Angels, the obedience of, an example to us,
i. 597their fall, the first and most terrible punishment of sin, iv. 398, 399
instances of prayers addressed to angels,
vi. 99the angel-worship of the Papists
unscriptural, 101-103idolatrous, 108110 and injurious to Christ, 1 12the worship of angels expressly forbidden in scripture, 274, 276religious
worship, though in the lowest and most
inferior degree, is such that no angel durst
own or receive, 276, 277the unlawfulness of the invocation of angels was
taught long before Luther, 579,580
Anglo-Saxon versions of the scripture,
notice of, v. 689
Animosities among Protestants, what may

INDBX PRINCIPAL MATTERS.


be hopefully attempted or Haying, ili.
81.110
Antickritt, mark of, found in the pope, v.
508why Protestant take the pope to
be Antichrist, 686Antichrist i* not a
ingle penon, but a body politic, vi. 2
the Papacy, head and member, making
up one body politic, i Antichrist, 3
character by Which Antichrist la eet forth
by St. Paul In 9 Then. . &.10: fint,
the grand apostasy, which should attend
hi* rim and reign, 3-6tecond, the pedal and most significant expressions applied to Antichrist, 8third, the place
where he sitteth and resideth, fourth,
elf-exaltation, J-QJifA, the taking out
of the way that which hindered, 9tiih,
the mystery of iniquity, which doth characterize his rise and reign, 10seventh,
the stupendous manner of his coming, 1113eighth, his fatal ruin, 13ninth, hie
followers, retinue, and livery, 14testimonials of eminent men, foreigner and
Englishmen, who hold and prove the pope
or Papacy to be Antiohriet, 15, 16and
of acts of parliament and the Book of
Common Prayer, 17the reason of some
mistakes concerning Antichrist, from some
passage of scripture which do not eo
properly belong to this subject, 17if the
pope or Papacy be Antichrist, it cannot
be the true church, 18our danger if we
continue in that church, 19our duty is,
to make haste out of it, 19the hazard
of being saved in it, 20, 21importance
of studying the grounds and principles of
tiie true religion, and the seeming pretences and false principle and practice
of the antichristian religion, 33consequently there can be no peace with Rome,
33the duty of gratitude for our deliverance from the Romish church, 33,24
and the danger of retaining any relic of
the "man of sin," 24testimony of Hilary
concerning Antichrist, 73the Popish
doctrine of forbidding to marry, a badge
of Antichrist, 363the pope denounced to
be Antichrist, 686
Antinomiant, justification proved to be not
from eternity, in opposition to diem, v.
320-323
Antiquity, not a mark of the true church, vi.
635,636nor of true doctrine, 536
Apottaty, sordid, caused by spiritual sloth,
i. 443the grand apostasy, which should
attend the rise and reign of Antichrist, vi.
3-6of the hitter time, St. Paul' prediction of, explained, vi. 338-340
Apottate hypocrite, rise and fen of, described, i. 73awful appeal to, 83, 84
Apottiet, how they propagated the gospel,
lit. 239their method of doctrine in their
epistles, v. 16-17-while olive, they delivered the truth by word of mouth and
writing, 699now they are gone to God,
we must stick to die written word, 600,
601

635

Apparel, strange, ein of the Jew in weartog, itt. 489how it came into the world,
821, 629difficulty of determining what
degree of conformity to it is sinral, 490,
491inefflcacy of sumptuary laws concerning it, 492for what end God appoint and nature require apparel, 492
496what is the rule of decency in
apparel, 496-611from what Inward
principle outward fashions of apparel are
taken up, 611-614what consequences
or effect mode of strange apparel have
on ourselves or others, 614-616what
direction God has given us in his word,
that we may walk at a due distance, so
that we may not partake of the einralness
of strange apparel, 616-521considerations, to press to such a cautions walking,
that we partake not of the sinfulness of
strange apparel, 621-630apparel of the
saints in heaven, v. 496
Apparition, alleged by Papists, no proof of
the existence of purgatory, vi. 139
Appeal, in what case to be made to die
civil magistrate, i. 347, 348appeal to
Rome, prohibited by William Rnfua, king
of England, vi. 688
Application, how Christ IB all to believer
by, 1. 611
Aquino*, Thomas, testimony of, in favour
of public prayer being offered in a kno.wn
tongue, vi. 307his judgment about infused habits of grace, 377, 378his
argument for the existence of seven sacraments, examined and refuted, 437, 438his account of a miracle pretended to be
wrought in support of transubstantiation,
467
Archtmedet, anecdote of, i. 436, 437
Argument*, why not easily judged of by
those who are weak in die faith, iv. 372.
376superiority of Christian charity over
rigid argument, 377,378
Amuiphut noted tine pope to be Antichrist,
vl.686
Article, Greek, emphasis of, v. 60
Atking in faith, explained, i. 293-296
"Atsembling of ourselves together," not to
be forsaken, iv. 468usefulness of me
worshipping assemblies of saint and
Christians, 469-471exhortation not to
forsake die assembling of ourselves, 471,
472
Atsent to God' being and bounty, a ground
of address to him, v. 31
Attiduiiy in prayer, prevalent effect of, it.
172
Atntrance, nature of, vi. 379-382our
controversy with Rome is about the proper, not die perfect, assurance of a believer, 382concessions of die church of
Rome on tills subject, 383-386the
holy scriptures are a good foundation of
assurance, 386-388die nature of man's
faculties and die power of conscience are
a proof of assurance, 389-391 assurance
is possible to be attained, because it hath

636

INDEX OF THE PRINCIPAL MATTERS.


been attained, 891, 392-God has deknown tongue, 306his judicious remarks
signed oar assurance in the institution of
on the figurative interpretation of scripthe sacraments, 392-394it is possible to
ture, 468testimony of, to the sufficiency
attain to aQ assuring evidences, 396-406
of the scriptures, 677to the people's
the possibility, for one that is assured
right to read them, 578against purgaof his palling to he thereby also assured
tory, 580
of his eternal election, proved from the Authority, what is meant by, when we innature of election and the dependence
quire whence the scripture hath its authoeffectual calling hath thereon, 406-410
rity, v. 609. See Scriptures, I. IP. infra.
all true believers, that do assuredly know Axioms, philosophical, to be kept within
they are called and were elected, may
their due bounds, v. 65
also know that they shall persevere unto
glory, 410412diligence a means to Backbiting of others, sinralness of, as it
gain assurance, 419assurance is a prorespects God, ii. 449-451ourselves,
per means, helping us to attain more
462the party censured, 452-464and
grace, 420-422to overcome the world
other men, 464-467directions for avoidand all its temptations, 422, 423proing backbiting, 458-460
cure victory over the fear of death, 423 Baptism of Christ, the Trinity of persons
the assurance of salvation is an effect
clearly discovered at, v. 59the instiof saving faith, v. 359, 360the unretution of the ordinance of baptism, a
generate, while they continue such, can
proof of the doctrine of the Trinity, 60
have none, i. 262many children of God
the baptism of infante a proof of the
may continue doubtful of, 263the helps
truth of original sin, 110, 111, USand means, appointed by God, to be used
observations on the form of baptism, ii.
for obtaining it, 254how such as have
89baptism is a perpetual bond upon us,
been filled with divine joy through wellobliging us to repentance and a holy life,
grounded apprehensions of present grace
96the improvement of baptism is the
and future glory, may lose their assurbest preparation for the Lord's supper, 96
ance, 254degrees of assurance various
if we improve it not, our baptism will
in different men, and in the same person
be a witness to solicit vengeance against
at different times, 255different degrees
us, 97in order to improve our baptism,
of certainty of, 266argument for such
we must personally and solemnly own the
covenant made with God in infancy, 97
assurance, derived from special grace,
often renew the sense of our obligation to
257-262from the inhabitation of the
Spirit, 267from instances, ao ette ad
God, 98use frequent self-reflection, 98
posse non valet consequentia, 268nemo
epecially as a great help in all temptations, 98,99
tenetur ad impossibile, 268from the
concession of Papists, 268 directions Basil, bishop of Csesarea, testimony of, to
how to get assurance, 272-277counsels
public prayer being in a known tongue,
to those who, by these directions, cannot
vi. 306
get assurance, 277-281motives to get Beauty, how far it is and is no* lawful to
conciliate it, iii. 502, 503
it, 282, 283exhortation to make assurance more and more sure in itself, vi. Becket, St. Thomas, archbishop of Canterbury, ingratitude and rebellion of, v. 697,
424and to labour to attain a full assurn.extract of an idolatrous prayer to him,
ance of knowledge, 425of faith, 426
vi. 112, and M.
and of hope, 426, 427
Atheism, practical, one cause of mental Beggars, the giving of alms to common, in
what cases unlawful, i. 231, 232
distractions in holy duties, i, 408is
expelled by serious godliness, iii. 20 Belgian bishops, protest of, against the arrouncharitable contentions in religion tempt
gance of pope Nicolas I., vi. 584, 685
men to be atheists, iv. 242refutation of Belief of God's existence, the foundation of
all religion, v. 31will keep the soul upthe atheistical objection to the existence
right in the course of obedience, 61
of a God, from the alleged inequalities of
Believers: Whom we are to understand by
providence and justice, 4244
" true believers," v. 285every true beAtheists, different sorts of, v. 44, 45
liever is a child of God by regeneration,
Athenians, character of, iv. 531, 533-536
335and by'adoption, 338, 339nature
how we may inquire after news, not as
of the union of true believers with Jesus
Athenians, but as Christians. See News.
Christ, 286-290the high honour which
Attention, necessary, in order to hear the
he casts upon them, 291questions of
word with profit, ii. 52, 53diligent atexamination proposed to them, 293-297
tention, a help to the memory, iii 359
consolations to them from their union with
Auricular confession. See Confession.
Christ, 297-299exhortations to them,
Austin, or Augustine, bishop of Hippo, tes299-303comfort to believers from the
timony of, to the true interpretation of
death of Christ, v. 234, 236and from
Matt. xvi. 18, vi. 68taught that God
his exaltation, 257, 258how they may
only is to be worshipped, 115, 116his
prove that they are effectually called by all
testimony to public prayer being in a

INDEX OF THE PRINCIPAL MATTERS.

637

and therefore they cannot merit by them,


wroring evidences, vi. 395-406how they
196-.197believers need forgiveness of
m7 know that they have saving grace, i.
sins; and therefore cannot, by all their good
257-262may for a long time remain
deeds, merit life, 197, 198their good
doubtful of their present and eternal conworks are not commensurate and equal in
dition, 253-how they may know that they
goodness and value to eternal life, and
have saving grace, 257-266especially
therefore cannot deserve it, 198believers
from the inhabitation of the Spirit, 267,
cannot recompense to God what they have
268directions to, how they may get
received of him; and therefore, by all
assurance of their salvation, 272-277
they do, cannot merit any thing of him,
counsel to those who, by these directions,
199they may know that they shall percannot jet obtain snch assurance, 277281 motives for them to get it, 282, 283
severe unto glory, 410-418
their duty, to trust in Ood, 370on Believing, difficulty of, iv. 333-337-the
what sure grounds they may build their
reason why many professors count it an
easy thing to believe, 337-340proofs
trust in God, 376-380wherein Christ is
that they who count it an easy matter to
all to them, 603to free them from whatbelieve are destitute of saving faith, 340ever might hinder them from their salvation, 503-507to fill their souls with all
345
that good which may fit them for happi- Bellarmine'e definition of purgatory, vi. 129
refutation of his reasons for it, 136,
ness, 507to fill all ordl *ances with power
137his assertions concerning venial sins,
and efficacy, 508to furnish them with
153refutation of his argument, 160,
strength and assistance to persevere, 609
161, 163-173of his doctrine concerning
Christ is all to them by way of impetration, 610and by way of application, 511
indulgences, 324-331 of his doctrine
concerning justification by works, 379
advantages of Christ being all to behis uncertainty about his own salvation,
lievers, 511, 512therefore they need not
384his objection to the assurance of
despond, 512what need they have to be
thankful for Christ, 513their great care,
believers answered, 400refutation of hie
that Christ be all to them, 513, 514
arguments in behalf of transubstantiation,
must be willing to accept Christ on hie
467-471
own terms, 515 and measure all things Benefits conferred on us by God, observation
by their reference to Christ, 515and
of, a means of attaining love to God, i.
serious in resolving the great question
690
whether Christ be all to them, 515,516it Bernard, testimony of, to the doctrine of
is a ground of trouble and sorrow to them,
justification by faith only, vi. 66
to dwell among and converse with wicked Bible, notice of translation of, into various
and ungodly persons, 518-521what they
languages, v. 687-589refutation of the
should do, to support the life of religion in
assertion of Papists, that Protestant transtheir souls, when deprived of public gospel
lations of the Bible are faulty, 589falsiordinances, 524-528what they should
fications of the sacred text in the Latin
do to preserve themselves from suffering,
Vulgate version of the Bible, 690im628-533how they should encourage
portance of Protestants holding fast to
themselves against sufferings, 533-536
what they learn from the Bible only, vi.
it is the property and practice of believers
93the study of the Bible urged upon
to love the Lord Jesus, and to rejoice in
them, 336, 337. See Scripture.
him, and in hope of eternal life by him, ii. Blessedness, meaning of the word explained,
534, 536their happiness in heaven, 690
ii. 616the blessedness of those whose
692true believers may give a good acsins are forgiven: see Forgivenessthe
count of the religion they profess, ill. 40
blessedness of heaven, ii. 623-628 the
particularly of the reality of their faith,
certainty of this blessedness, 628-632
its objects, actings, and effect, 40-45
how it renders pardoned sinners blessed
of their practice, 46-47 and comforts,
here on earth, 632-635
4749bow a believer may experience hi Blessing: do nothing on which you cannot
himself that the serious godliness, in the
pray for a blessing, i. 35
practice of which he lives, is more than a Blood of Christ, awful doom of those who
fancy, 60-57how we may evidence to
have no share hi, v. 228the blood of sin
others, that serious godliness in us is more
to be shed, 228, 229
than a fancy, 57-652die great sin
" Body," original sin why so called, v. 126.
those who persecute true believers, v. 291
128the body of man not free from orithe comfort of believers from the enginal sin, 124effects of God's wrath
dearing relations which they bear to God,
upon it, 143. See Resurrection of the body.
330eternal life is given to believers by Boldness (Christian), as opposed to cowardway of inheritance, and therefore not by
ice, a criterion of trust in God, i. 373,374
way of merit, vi. 193believers owe all to Book of God's omnisdency will he opened
God, whose servants and beneficiaries they
at the day of judgment, v. 463and of
are, and therefore merit nothing of him,
conscience, 464
193-195their good works are imperfect! Books (good), the reading of, next to scrip-

638

INDXX OF TUB PRINCIPAL MATTERS.


tore, meam for obtaining Bpiritoftl knowin die apostles' day, 103in the primiledge, IL 16
tive church, 104among the primitive
Bowing the hue at the name of Jesus, exfathers, and in many ancient councils,
plained, v. 247who they are that most
104,105advantage of catechising, 105
bow the knee to him, 847angels, 848
by whom it is to be performed: by all
the spirits of just men made perfect, 249
superiors in die church, 102and by
good men, 250evu men, 250devils
superiors in the famuy, 105who are
in hell, 250-252
enjoined to do it by scripture precepts,
Bread, why appointed for the Lord's supper
106and by scripture precedents, 106.
rather than any other kind of food, ii. 130
108parents are bound to catechise their
why broken bread, 130,131why broken
children, by their souls being intrusted to
bread most be taken and eaten, 131
them, 109the state of children's souls a
testimonies of lathers, that there are real
loud call on parents for the discharge of
bread and wine in the Lord's sapper, after
tills duty, 109natural affection, 109
consecration, vi. 583,584
the spiritual good of children to be chiefly
Brittofe exalts tradition above scripture, v.
aimed at, 110blessed effects of catechis563
ing, 110advantages peculiarly possessed
Britain, Christianity early planted in, vi. 89
by parents for catechising their children,
and by whom, 89, 90certainly before
who are wholly dependent on diem, 111
Peter ever came to Rome, 91refutation
solemn responsibility of parents to cateof Popish assertion, that we received
chise their children, 112masters are
Christianity from Borne, 92
bound to catechise their servants, 113,
Brothel, erected and licensed at Rome, by
114motives to this duty: the benefits
pope Sixtas IV., vi. 363
accruing to church and state, 114numeBuying and selling, directions concerning, i.
rous scripture examples, 115, 116ob205-209
jection of some masters answered, 116,
117how catechising may be managed
Cajetan, cardinal, admission of, that public
so as to become most universally profitprayer ought to be offered in a known
able, 117-120counsels to ecclesiastitongue, vi. 307
cal superiors concerning catechising, 122.
Call, different sorts of, v. 270} vi. 377the
127advice to inferiors, 127,128
call of God is holy, v. 279, 282high and Catechisms, benefit and advantage of, v. 24
heavenly, 279, 280, 282, 283without a
recommendation of certain Catechisms,
sound, 280and immutable, 281-283
ii. 121
the call of God, effectual or ineffectual, vi. Catholic church, what is truly such, vi. 71
377what is meant by " sore calling,"
parallel of the doctrines of the prophets,
of Jesus Christ and his apostles, of the
379. See Effectual caMng.
Callings of men, particular sins incident to,
Protestants, and of Papists, concerning
L 67, 68diligence in our particular callthe catholic church, 656-558. See also
ings necessary, to prepare for Christ's
Church.
coming by death and judgment, ii. 688 Catholic spirit, the duty of cultivating, iv.
246
we are to look within our calling for
present duty, iii. 473-475
Celibate vow and state, not meritorious of
eternal life, vi. 853prohibition of marCalvin vindicated from the Popish charge of
riage to persons under the celibate vow a
teaching the equality of sin, vi. 156
badge of Antichrist, 343refutation of
Canonixing of Romish saints, novelty of, vi.
Popish arguments against the lawful616
ness of the marriage of persons under the
Canons of the Romish church, equalled by
celibate vow, 354-361
her to the scriptures, vi. 77, 78teach
Certainty, different degrees of: by sense, i.
and enforce persecution, 87, 88
255of knowledge, 265of authority or
Canus, Melchior, exalts tradition above scriptestimony, 255, 256the certainly of efture, v. 653
Capernawm, Christ's reproof of, iv. 199, 200
fectual caDing, vi. 379-382
why it will be more tolerable for Sodom Chalcedon, decree of the council of, against
the authority of the bishop of Rome,
and Gomorrlia at the day of judgment
vi. 600
than&r Capernaum, 201, 202
Care, in what respects a mark of godly sor- Charity, in how many ways it may be exer *
deed, i. 226-229in what manner, 230.
row, v. 416inordinate care, a cause of
232necessity of, 233, 234benefits of,
distractions in holy duties, i. 410
234motives to, 238-243objections to
Carnal conceit of grace and heaven, a cause
it .examined and refuted, 243-261imof a sleepy conscience, i. 10
portance of following after it, iv. 249
Catechising, nature of the duty of, ii. 100,
Christian charity wUl sooner win weak
101, 113catechising, a means of holdmen to the truth than rigid arguments,
ing forth " the form of sound words," v.
377, 878
623who are to be catechised, ii. 101,
102evils of the neglect of catechising, Chastening of the Lord are despised by
inoonsideratenesa of mind, with regard to
103proofs that catechising was in use

INDKX Of THK PKINCIPAI. MATTKR8.


sion, 179-184.
children, see CbfecMfAy. See also

the author or ei* of then, It 6*8-msenBMBlgr of heart a eminent degree of


deepUng the, 889rases of the oW
fbtag of God' chastemngs, 90} 91it
fa the, doty of the afflicted not to despise
them or feint under them, 692-696we
we to demean ourselves under the ohastenings of the Lord with humble reverence, 695with humble dependence on
God, ead a firm hope of a bleeeed issue
out of an our troubles, 696-698the
immediate end of God in his chastenings,
698,699
Curate of indulgence, exposed, vi. 329, 330
CfcMNMlNM, on indulgence, vi. 161,168
CkUd-bearmg: woman's weakneee by the
faH is implied to be a more painful ohOdbeaiing, Hi. 632also her rapport and
strength by grace in chUd-bearing, 633638her support and strength exprctted,
as to the way and mean, to evidence her
tide, 638-644by perseverance in Christian and conjugal graces and duties,
chUd-bearing wives may be best supported
against, in, and under the hazard of their
travail, 644-666perseverance in Christian and conjugal graces and duties, the
best support to child-bearing women, 666,
667the duties of husbands to hem, 667,
668advices to them, 661and also to
child-bearing women, 668-660
Ckildn*, the term denned, tt. 304what is
implied in obeying their parents, 806
reverence, 306-307observance of then
instructions, 308executing their parents' commands, 308,309depending on
their parents' counsels, 309-313following then good examples, 313cherishing
pious regards for their parents, 313-316
submission to parental discipline, 316-318
the extent of their obedience, 318-320
motives to it, 320parents owe to their
children nourishment, 326-337education, by example, 328, 329by rules of
morality, 329-331and by moderate
chastisement, -331-333seasonable rebukes to be given to them, i. 164
importance of instructing them, 149,161
preceptive injunctions are to be added to
instructions, 161, 162the first germs of
sin in their conversation to be watched,
163, 163are to be preserved from evil
society, 163how children are to be
brought up hi the admonition of the Lord,
ii. 333-338address to children, in what
manner they should receive religious instruction, 127,128in what manner parents are to place them out in some fit
way of employment, 338-343and are to
provide for their settlement in Hfe, 343346directions to children how they are
to behave towards then parents, 348-861
scripture-examples of unconverted wicked
children, iii. 166whose wickedness has
been caused by the sinful severity or indulgence of their parents, 166-169what
such parents must do for heir conver-

pern**.

639

Ckiiin * Gait who they are, HL 870


why a chfld of God to bound to be thankful to God above all men, i. 418in what
sense he may give hanks to God for sin,
421-423how he is to give thanks to
God tor afflictions, 422-426it is the
duty of every cbM of God to keep himself
in the love of God, fit. 130, 131how
this is to be done, 132-146motives to
this duty, 146-148an use of examination, 149and of exhortation, 160-163
what Is included in our love to the children of God, 371-373how from the love
of God wo may convincingly know the
sincerity of our love to his children, 376,
376test for trying our love to the children of God, 376, 377from what 4esr of
death they are delivered by Jesus Christ,
iv. 266-367and by what means, 267260address to the children of God, . 337
Ckoraitm and Bethsaida, Christ's reproof of,
iv. 199
Ckritt. See Jenu CkriH.
Chrittim. See Believer. How he should
behave himself when inward and outward
troubles meet, L 306-330conformity to
Christ the Christian's privilege, 426the
cross is his banner and honour, 437how
he Is to give thanks in every thing, 427
430ingratitude of professing Christians
reproved, 430how Christ is aU to sincere Christians, to free them from whatever might hinder their salvation, 60S.
606and to fin their souls with aU that
good which may fit them for heaven, 607
to fin aU ordinances with power and
efficacy, 608to furnish us with strength,
and assistance to persevere, 609how
Christ is aU to Christians, 610whatadvantage it is to have then afl in Christ,
511cautions to Christians against love
of the world, 664who are not true
Christians, Hi. 62-64a middle worldly
condition most eligible to him, as designing the happiness of the other world, 406
private Christians, who they are, iv.
413-416it is their duty and work to be
helpful in promoting the entertainment of
the gospel, 415-420examples showing
how acceptable that work is, 420-433
how private Christians who live far from
those places where the gospel is not entertained may be helpful to promote the
admission of ft, 422-426how such private Christians as Hve in a more settled
way among the Indians and Heathen,
may be most helpful to promote the entertainment of the gospel, by the removal of
obstructions to it, 436-433and what
ways they are to take lor this purpose,
433-434how they may inquire after
news, 639-660the sms of Christian
against Christ tar greater than those of the
Jews, v. 366

640

INDEX OF THE PRINCIPAL MATTERS.

Chrittianity, superiority of, to philosophy, Iv.


61-63its excellency, showing the
true way to life, v. 267, 268reasonablenesa of die Chriatian religion, 369in
what sense the doctrine of Christianity IB
a tradition, . 696-698the holding of
which is the great means of standing fast
in the faith of Christ, 698, 699
Church, the true, denned, vi. 64, 69-72
antiquity not a mark of the true church,
636, 636Peter was not die foundation
of the church, 66-60but only the Lord
Jeene Christ, 60, 61who is the sole
head of the church, iii. 229corruption
of this doctrine by the modem church of
Rome, 230-232the church of Christ
beautiful and glorious, 232her beauty
and glory corrupted by the church of
Rome, 233, 234the discipline appointed
by Christ for his church, 234, 236corrupted by the church of Borne, 236, 237
the catholic church denned, 237the
church of Rome, not catholic, 238what
we are to understand by the " church," in
the question, upon what account we believe
the scripture to be the word of God, whether upon the authority of God or of the
church, v. 610 ; and see Scripture, If,
infrain what case Christian families are
called churches, ii. 220, 221near relation of the church to God, iii. 333the
special interest which he takes in the
church, 334 affection which he bears to
the church, 334with which he has especially charged himself, 336marvellous
things done by him for his church, 335,
336God has turned all things to the advantage of the church, 337even persecutions, 337,338God has glorious things
yet to do for his church, which he has laid
upon himself to do, 338God is greatly
concerned for his church, 339if ever the
church recovers primitive purity and fervency, the whole worship of God must be
In a known tongue, iv. 163,164all public administrations in it are to be intelligible in matter and in language, 164and
all the congregation are to be of one
heart, sense, and soul, 164,166the duration of the cbarch of Christ in some state of
visibility through all ages proved, vi. 60
69 detection of all false pretending
churches, 73that is not the true church
of Christ, which determines fundamental
doctrines contrary to Christ, 74 either by
adding to the faith of scripture, 76or
by subtracting from it, 76-80or which
pollutes the worship of God by idolatry,
8082or which, out of her own invention, intermixed with Jewish and heathenish customs, hath patched up a pompous
and antiscriptnral worship, 82-84or
which contradicts itself, making decrees
contrary to precedent times in matters of
faith, 84-86or which exalte a sinful
man to the dignities and incommunicable
excellencies of the Divine Majesty, 86or

which persecutes those who teach only the


doctrines contained in the holy scriptures,
87-89the visibility of the church in Britain proved from history, 89-93comfort
to all the true living members of the holy
church of Christ, 96, 96ultimate victory
of the true church over all her enemies,
96 the afflictions and distress of the
church a special occasion for a religions
fast, ii. 168. See Head of the universal
church
Church of Rome, See Rome,
Church-father, address to, iv. 683
Chrysostom, archbishop of Constantinople,
testimony of, to the true interpretation of
Matt. xvi. 18, vi. 67, 68and against
praying to saints or angels, 118, n. 120, n.
his testimony to public prayer being in
a known tongue, 306to the perfection
and sufficiency of scripture to salvation,
676to the people's right to read the
scriptures, 677
Cicero, Marcus TuUius, eloquent reflections
of, on the crime of parricide, i. 33, .
Circumspection, increased by well-composed
vows, i. 490will be produced by considering the great evil of sin, iv. 406
Clearing of ourselves, a concomitant of godly
sorrow, v. 416
Cleaving to God in every case and condition,
an effect of love to God, i. 610, 611
Clemangis, Nicholaus de, complaints of, on
the profligacy of cardinals, prelates, monks,
mendicants, and nuns, vi. 369, 370
Clement, the contemporary of Peter and
Paul, testimony of, to the doctrine of justification by faith only, vi. 64, 66quotation from a forged epistle ascribed to him,
74,76
Clergy, who are meant by, in the sense of
scripture and ecclesiastical writers, v. 691
are subject to the restraints of law, 693
then "estates" explained, 694may
be suspended or deprived on mal-administration, 694their estates may be conferred on others who will discharge the
trust, 696estates of clergymen forfeitable like other men's, 696 directive
government not allowed by the Popish
clergy, 696 nor coercive government,
695power of civil government over mem,
696she scripture-proofs that the clergy
are subject to the secular prince, 696-704
reasons why the clergy are subject to
the government secular, 705, 706they
who are bound (as the clergy are) by the
word of God, to pray for the secular prince
as their sovereign, are certainly under his
government, 707 are bound to render
exemplary obedience to then* king, 708
and as 4hey are defended by the civil
government, they ought therefore to bear
and profess true allegiance to governors
and the government, 708, 709the conferring of privileges and exemptions for
their persons or estates from common or
public burdens, does not exempt them from

641
INDEX OF THE PRINCIPAL MATTERft.
nal pleasure totally unfit the soul for it,
ii. 34how we are to obtain it, and maintain it also, iv. 45-49communion with
God, a very comprehensive and constant
duty, 49, 60angels and men only are
capable of it, 50whose supreme felicity
lies in it, 50it is the highest improvement of the faculties of our soul, to employ them in communion with Gpd, 51
the condescending goodness of God in admitting man to communion with him, 61
why so few attain to this communion,
52, 53exhortation to seek it, 53-55
fellowship with God in Christ, a qualification for partaking of the Lord's supper, ii.
134,136
Communion of taint*, the maintaining of, a
great means of keeping in the love of
God, iii. 143-146all saints ought to
have fellowship among themselves, iv. 56
in what consists the communion between saints above and saints below, vi.
124
Communion in both kind in the Lord's rapper, the right of people to, asserted, vi.
484this right proved from the institution of the sacrament and our Lord's command, 485-488from the example and
appointment of the apostles, 488-490
from the end of the Lord's supper, 490
from the people's right to the thing signified
by the sacred cup in the Lord's supper,
491, 492refutation of objections pretended to be drawn by Papists from scripture, 493-496from reason, 496from
reverence to the blood of Christ, 497-499
parallel of the doctrine of Christ and hie
apostles, of the Protestants, and of Papists, concerning communion in both
kinds, 664the doctrine of communion in
both kinds was taught long before Luther,
681-583
Compliance with sin, a mode of partaking of
other men's sins, i. 124
Condescension of God, in entering into covenant with man, v. 101, 183
Condition : whatever we do for bettering oar
condition, we are to follow God, not go
before him, iii. 36the outward condition
to be considered in choosing apparel,
504
Confetrion of Bin, an essential part of a fast,
tt. 152necessary to secret prayer, 170
is a constant concomitant of true repentance, v. 390its nature, 390, 391rules
which must guide it, to evidence our
repentance, 392-395parallel Of the doctrines of Christ and his apostles, of the
Protestants, and of Papists, concerning
the confession of sin, vi. 566, 567
Confession of the faith, an effect of saving
faith, v, 358
Confession* of faith, the churches justified
in having, v. 24
Confidence in God, a criterion of trust in
him, i. 373
Confirmation, not a sacrament, vi. 425

Btgiance to the MenU prince, 709, 710


the clergy, aa such, being in the essential constitution spiritual, therefore cannot,
in reason, daim immunities which in their
nature are secular and civil, 711their
relation, a natural bom subjects, not
affected by their priesthood, 712, 713
doctrine and practice of the church
of Rome in exempting the clergy
from the government of secular princes,
713716-reasons for exemptions eccleiastic, refuted, 717-720 cannot absolve subject from their allegiance to
their sovereigns, 722on the prohibition
of marriage to the clergy by the church of
Rome, see Marriage.
Climate, to be considered in the regulation of
apparel, iii. 609
Comfort and joy, how they arise from faith,
ii. 527how a Christian may have faith
that is saving hi the end, which is not
comforting in the way, 629-531directions how a Christian may get that faith,
by which he may live comfortably, as well
as die safely, 640-546the meaning of
the word rendered " comfort," iii. 83, 84
how believers may comfort one another,
84-86no other way of communion between Ood and man, but Jesus Christ, v.
204
Comfort, lawful, become sin to us, when
they hinder us in the way to heaven, i.
469 and when they are passionately
beloved by us, 460how we may know
when our hearts offend in the pursuit, use,
and enjoyment of lawful comforts, 461464what sins attend the immoderate
sinful use or abuse of lawful comforts,
464-467 all comfort is derived from
Christ, 609the comforts of life, in what
case eligible and desirable, ii. 665they
have their subserviency to better things,
666become snares to us, from the apostasy of our hearts from Ood, 656, 667
Command: love to God, why termed ''the
first and great command," i. 640-644
obedience to the command of God, the
effect of love to him, 610
Commander*, military, how they are to inquire after news, iv. 641
Commandment, the Ten, are a brief abstract of the whole law, v. 14the fraud
and treachery of the church of Rome in
leaving the second commandment, or, at
least, the far greatest part of it, out of
some of her books, vi. 292,293no reason for her dividing the tenth commandment into two, 294
Commerce, what proportion of gain may
fairly be made in, i. 206-207some special rules for it, 207-209
Communion with God, nature of, iv. 41, 42
it is the life of religion, 61and an
effect of love to God, i. 612, 613 some
distinctions about communion with God,
iv. 42it is obtained by Jesus Christ, 43.
44and by the Holy Spirit, 44, 46car-

642

INDEX OF THE PRINCIPAL MATTERS.

Conflict, between the law of the mind and the


law of the members, evidences of, i- 286
natnreof it, 286, 287differences between
the natural and spiritual conflicts, 287-290
directions for sustaining them, 290-292
Conformity to Christ, the Christian's privilege, i. 426
Conyruity, basis of the Romish doctrine of
the merit of, v. 277
Conjuror not to be consulted, iv. 329, 330
Connivance, a mode of partaking of other
men's sins, i. 125
Conquest over adversaries and hinderances in
the way to heaven, an effect of saving
feith, v. 358
Conscience, defined, i. 3,4,60natural conscience proves the existence of God, v. 38
is the life-guard which secures from
fears, 38gives courage and support to
an innocent person who Is unrighteously
oppressed, 38the accusations of a guilty
conscience prove the existence of a Ood,
39,40atheistical objections to the existence of a God, refuted from conscience,
40, 41the object of conscience, i. 4
its offices, 5-8different kinds of, 8the
sleepy conscience, 8its causes and cure,
9, 10seared conscience, its cause and
care, 11, 12erring conscience, 13its
causes and cure, 1416doubting conscience, 16its causes and cure, 17, 18
scrupulous conscience, 19it causes
and cure, 20trembling conscience, 21
its causes and cure, 21-23good conscience, 23good quiet conscience, 23
directions for attaining it, 23-31motives to persuade to the use of these directions, 31-37to he kept tender, 85, 96
and clear from secret sins, ii. 178is
to be consulted, mat we may know what is
our present duty, iii. 478effects of God's
wrath upon the conscience of fallen man,
v. 142the power of conscience, a proof
that believers may build upon the foundation of assurance, vi. 389conscience is
judge according to law, 390a witness
as to matter of fact, 390and a rewarder
or punisher according to sentence given,
390,391
Content of nations, a proof of the existence
of a God, v. 41and of the existence of
inherent corruption in every one, 116.
the alleged consent of nations, no proof
of the existence of purgatory, vi. 138
Consideration, defined, ii. 553directions
how to manage consideration, in order to
contentment, 654the special matter of
consideration, 554consideration of the
frame of contentment, 560-462how
consideration is to be managed, for the
manner of it, 579, 580it is a remedy
for a sleepy conscience, i. 10,11
Consolation, the word appointed for, ii. 51,
62
Constance, council of, took away the cup
from the laity, vi. 486
Conttantine Copronymtu, emperor, proceed-

ings of, against worshipping images, vi.


579
Constantinople, decree of the council of,
against the universal sovereignly of the
bishop of Borne, vi. 694
Contemplation, holy, necessary, in order to
sing psalms aright, ii. 88
Contempt of the world, a means of attaining
love to God, i. 590
Contentions, different sorts of, iv. 217are
uncharitable, 217especially when persons bite and devour one another by keen
and venomous words, 223by censuring
their brethren, 223by downright railing,
224and by actual endeavours to injure
one another, by fraud or by force, 224
that these uncharitable contentions do prepare for utter destruction, proved from
scripture, 225by history and experience, 226they have a natural tendency
to promote our destruction, for they weaken
that confidence which is necessary for the
preservation of a people, 227they destroy that love which is the cement of all
societies, 227they prepare for the most
desperate actions, 228they provoke the
wrath of God, 228and consume the
power and life of godliness, 229if uncharitable contentions prepare for utter
destruction, then woe be to the instruments of them, 235greatness and baseness of the sin, 239the certainty of the
danger, 243-245the best method to
cure the evil and to prevent the danger,
245-249contentions among Christians
hinder the progress of the gospel, 426,
427
Contentment, snpernatnraln&ss of, ii. 547
its mysterionsness, 548true disciples of
Christ have learned to be content, 549
how contentment may be obtained, as it
lies in self-sufficiency, 550in the bounding of our desires after earthly things,
551and in. quietness of mind, 552
three helps to contentment, 653-560
particular cases wherein consideration is
to be acted, in order to contentment, 563-.
579godliness or grace, a help to contentment, 680-584 also prayer, 585-587
we are to learn to be more than barely
contented with our present condition, iii.
35
Contrition for sin as committed against God,
a part of true humiliation, v. 380-383
Contrivance of sin, a mode of partaking of
other men's sins, i. 123
Conversation, holy and heavenly, necessary
to future happiness, iii. 410
Conversion, briefly defined, i. 43it is a
recession from all sin, v. 386-387and a
reversion to God, 388-390what men
can do towards their conversion, i. 43-48
what they ought to do, 48-60the forbearing of any outward act of sin, is no
evidence of conversion, 69the same
course to be taken for the conversion of
sick persons, as for those who are in

INDBX OF THK PRINCIPAL MATTERS.

643

health, 117, 118the conversion of new Christ, 171whom he fits for this work,
and strengthens Mm and supports himfatit,
relations, a nwst important duty, 145,146 |
171,172^prospers him m it, and rewards
the word of God, how appointed for
him upon his undertaking to redeem man,
conversion, fl. 50, 61reflection upon our
frame of mind at our first conversion, a
173,173the Lord Jems Christ engages
in the work, accepts of the terms and conmeans of raising good thought, 406the
conversion of tike ungodly, how hindered
ditions set before him, and undertakes to
by uncharitable contentious, IT. 241
satisfy Us Father's demands, 173in this
Conviction of sin, a part of time humiliation,
federal transaction between the Father
and the Son, both parties were tree, 174
v. 377-879
Correction, paternal, when and how to be
they mutually trust each other, 175and
resorted to, i. 157, 168
all along deal with each other as under a
Corruption. See Pravity.
covenant, and hold to its terms, 175this
federal transaction between the Father
Cotter, tradition exalted by, above scripture,
v. 663,554
and the Son is from all eternity, 176
Council, proved not to be infallible, v. 667
devout admiration of the love of God and
the decree of popes, confirmed by a
of the Son displayed in the covenant of
general council, not infallible, 668no
redemption, 176, 177due covenant imancient councils taught the doctrine of
proved for the encouraging and strengthenpurgatory, vi. 138novelty of the assering of faith, 177duty of inquiring what
tion that the pope is superior to general
this covenant is to us, 177-179-^the staoouncfls, 608, 609the lawfulness of the
bility of the covenant of redemption a
ground of the perseverance of the saints,
marriage of ministers, decreed by ancient
councils, 581and also communion in
vi. 415, 416
both kinds, 582, 683.
See Chalcedon, IV. Covenant of grace, cat the gotpel-coveConttantinople, Ephesus, Laodicea, Nice,
nant, defined and explained, v. 185,186
Trent.
condescension of God in making it, 186
the duty which God requires in it, 186
Countenancing sin, a mode of being partakers of other men's sine, i. 129,130
its promise, 186,187the Mediator of
it, 187. See Mediator. Its efficacy, 188
Courage, Christian, a criterion of trust in
Ood, i. 373
^comparative excellency of this coveCourse: how the comforts of a well-comnant over that of nature, 188it is better
pleted course will make all discerning
than the old covenant of grace, 189parChristians to be above the regard of life,
ticularly in respect of its original and
manner of patefaction, 190in respect of
or the fear of afflictions, bonds, or death,
ii. 660-663St. Paul's course as a Chrisits manner, 191and of the manner of
tian and a minister, 649what it is to
holding forth Christ in it, 191in respect
finish our course with joy, 653-^658
of its form, 192superiority of the proCOVENANT, defined and explained, . 95,
mises of the covenant of grace over those
182, 183an act of condescension in
of the old covenant, 193in respect of
the effects of it, 194, 195in respect of
Ood, 101, 183, 184it import God's
promise and man's duty, 183
the number and quality of the persons
/. Covenant of work*, wherein it consists,
taken into it, 195it is every way faultv. 97was made with Adam before the
less, 196, 196dreadful state of all who
faD, 93, 94what grounds we have to call
are not in the gospel covenant, 198the
it a " covenant," there being no mention
sin against it is more dreadful, 198the
made in scripture of God's covenant with penalty for contempt of it is most dreadAdam, 96-99whether the covenant of
mi, 198the sentence against gospelworks, made with Adam, was revived and
covenant breaking is most dreadful, 19&~
200comfortable state of those who are
repeated to Israel in the time of Moses;
and, if so, in what sense and why, 99
in this covenant, 201the gospel covenant
is so made that it can never be disanHow long this covenant lasted, and whenulled, 201importance of our being acther any are under a covenant of works,
100practical corollaries, 101-103
quainted with the covenant of grace, i.
//. Legal covenant, explained, v. 183con276 -God has ever delighted to deal with
descension of God in Mag it with man,
his creatures in the way of a covenant, ii.
184man's duly under it, 184promises
89, 90the duties and privileges of the
covenant, 90, 91the duties of it concent
made by God to those who obeyed it, 185
the Mediator of it, 185
our first entrance into the Christian state,
///. Covenant of redemption, defined, v. 169
91, 92 and our progress therein, 93
the covenant confirmed by certain
difference between it and the covenant
of grace, 169, 170the parties to the
visible ordinances or sacraments, 93, 94
great advantages of these ordinances above
covenant of redemption, 170particulars
of this covenant: God the Father, in.order
the word and bare proposal of the coveto man's redemption, stands upon justifinant, 94-36
cation, 170to this demand he annexes Covering of em, explained, ii. 617
many promises, which he make good to Creation, works of, prove the existence of a

644

INDEX OF THE PRINCIPAL MATTERS.


God, v. 31-37, 609creation of man in
temple, i. 663his prayer at the close of
a holy bat mutable state, 82, 83
it, 663, 664an instance of sinful indulCreature, the inordinate love of, a mark of
gence in parents, iii. 174-179his dejecpredominant lore to the world, i. 662
tion under affliction, iv. 81the course he
and BO is the being afflicted for the lose of
took to help himself, 82-84in which he
any creature-comfort, more than for the
is a pattern to us, 84, 86
lose of God and of spiritual things, 663
Day: the season of grace, why so called, i.
Creed, the use of, justified, v. 24
673, 677-J680and a day of salvation,"
Gross* the Christian's banner and honour, i.
685, 686, 688the danger of delay in it,
687consideration of the limitation of it
427
Crown, heavenly, described, v. 497three
a help to repentance, v. 423the diversity
wreathe in it: first, God, 497secondly,
of the length of the day and night, a
proof of the existence of a God, 33, 34
the perception of the divine goodness, 498
thirdly, delight to all eternity, 499 Day of judgment. See Judgment,
accessory coronets to this crown: acces- Dead, novelty of prayers for, vi. 614
sion of joy, when the bodies of saints DEATH.
shall be re-united to then souls, 600the /. Death of Christ, painfnlness of, v. 218,
blissful society of all the saints and angels
219its shame, 219, 220 and curse,
around the throne, 601
220, 221it was endured willingly, 221
Cruelty of the church of Rome, iii. 240,241
obediently, 222humbly and meekly,
cruelty is one of her main props, v.
222he humbled himself to death, that
641, 642
scripture prophecies might be fulfilled, 223
and also scripture types, 223that his
Culeu, a punishment of parricide among the
Romans, i. 33,.
will and testament might be firm and
dtp, the, taken away from the people in the
effectual, 224justice might be satisfied,
Lord's supper, by the church of Rome, vi.
224the power of death destroyed, 224
78the denial of the cup to them, a noto take away sin, which is the meritorious cause of death, 226how the death
velty, 617the right of the people to the
of Jesus Christ is the procuring cause of
jnp asserted, 484and proved, first, from
man's justification and salvation, 260, 261
the institution of the Lord's supper and
proofs of this from the possibility and
our Saviour's command annexed thereto,
necessity of Christ's death, 262from its
486Popish objections to this command
sacrificial nature, 263its inflicting cause,
refuted, 486-488secondly, from the
example and appointment of the apostles,
263its meritorious cause, 264its final
cause, 264from its vicegerency, 266
488, 489 objections to this argument
and its peculiarity, 266 vindication of
refuted, 489, 490thirdly, from the prothis doctrine of Christ's death from the
per end of the Lord's supper, 490
fourthly, from the people's right in the
cavils of Socinians, 267the death of the
Lord Jesus Christ, a powerful motive to
thing signified by the Lord's supper, 491
objections to this argument refuted, 491,
persuade to repentance, 406-407
492refutations of other objections of Pa- //. Death, generally, is a freedom from all
evil, iv. 260and the fruition of all good,
pists pretended to be drawn from scripture,
493-496from reason, 496, 497 from
260, 261the consideration of eternity
should make us careful how we die, 22the
reverence to the blood of Christ, 497
power of death, In man, destroyed by the
from authority, 498practical address to
death of Christ v. 224, 225parallel of
Protestants on this subject, 499-603
the doctrine of scripture, of the ProtestCuriosity of the senses, a cause of distracants, and of Papists, on the state of man
tions in holy duties, i. 409 curiosity
after death, 668-570that there are only
manifests itself by making inquiries into
two
places for the souls of men after
things which God has not revealed, ii. 13
death, was taught long before Luther, 680
by Inquiring into the reasons of God's
win, 13by inquiring into those things Death-bed repentance, possibility of one being
sincere, iv. 349-352 the danger of runwhich concern others rather than ourning the hazard of a death-bed repentselves, 14and in studying things rather
ance, proved from the fact that no one
difficult and nice, than useful and edifyknows the time, manner, or means of his
ing, 14
death, 352supposing men to have time
Curse of Christ's death explained, v. 20
and warning, yet they may want the
Custom, how far to be followed in the choice
means of grace by which God ordinarily
of apparel, iii. 610, 611
Cyprian, bishop of Carthage, testimony of,
works, when he brings men to repentance,
363if they have the means when they
to public prayer being in a known tongue,
come to die, yet they may not have a heart
vi. 306
to use them, 363, 354they cannot work
Daniel't praying three times a day, exrepentance in themselves, 364, 366God
may not give them grace to repent when
plained, ii. 230
David, exhortation of, to the people to conthey come to die, 366, 357objection
tribute liberally towards the erection of a
from the case of the penitent thief an-

INDEX OV THE PRINCIPAL MATTERS.


646
wend, 357-359suppose God do give Disciples of Christy from whom they suffer,
vi. 27what they suffer: hatred, 28re
them repentance at the last, yet they may
preaches, 28separation, 29casting-out
h*ve little or no comfort in it, 359-362
the folly of deferring repentance till we
their names, SOthe pretended cause of
come to die, 362, 363 exhortation to
their suffering, 31the real cause for which
they suffer, 32
take heed of deferring repentance to the
end of life, 363-366exposure of the Discipline of the church, appointed by Christ,
vanity and folly of being folly resolved not
iii. 234, 235corrupted by the modem
to repent till we come to die, 365and of
church of Rome, 236, 237account of the
its wickedness and profaneness, 366
penitential discipline of the ancient church,
Debt, the forgiving of, a means of exercising
vi. 319-321
charity, i. 226, 227
Discontent, a sad inlet to sin, ii. 661a sad
Decree of Ood refers to ends and means, v.
preparation to temptation, 562deprive
694the immutability of God's decrees,
of happiness, and exposes to dreadful
an argument for the perseverance of the
judgments, 662the several discontents
saints, vi. 416
of several men about worldly things, 563
Decrees, contradictory, of councils and popes,
673
vi. 84, 85
Discourse, rules for the management of, ii.
Defection of man by sin, v. 83
432-440motives for holy discourse, 440
Deformity, in what cases it is lawful to con-442
ceal one, iii. 501, 502
Disputation and arguments, why not easily
Deity of Jeans Christ proved, from the
judged of by those who are weak in the
names, attributes, works, and worship of
faith, iv. 372-376
God being ascribed to him, v. 206, 207 Distraction of thoughts in holy duties, the
he is truly God and man, 207in one
greatness of the sin of, i. 401it is an
person, 208and without confusion or
affront to God, and a kind of mockery,
transmutation' of natures, 208the titles
402, 403grieveth the Spirit of God, 403,
and honours of Deity arrogated by popes,
404is a spiritual disease, 404 and
vi. 86
argueth the non-acceptance of our prayers,
Dependence upon God, a fundamental duty
405three sorts of distraction: unwilling,
which we owe to him, v. 50-52
negligent, and voluntary, 406the causes
Desire, vehement, a concomitant of godly
of such distraction, 406Satan, 407the
sorrow, v. 418
natural levity of our spirits, 407practical
Despair, defined, ii. 514, 616difference
atheism, 408unmortified lusts, 408
between despair and hope, 615directions
want of love to God and holy things, 408
against despair, 523-626
want of a sense of God's presence, 409
Despondency, no ground for, from a sense
the curiosity of the senses, 409carkof the defectivenesa of believers to whom
ing and distrustful cares, 410remedies
Christ is all, or from the defectivenees of
for such distractions, 410go to God and
all creature-helps, i. 512
wait for the power of his grace, 410
Detraction. See Reproach.
meditate on the greatness of Him before
Devils in hell are forced to yield subjection
whom we are, 411mortify those lusts
to Jesus Christ, v. 250, 251why they,
which are apt to withdraw our minds, 411
notwithstanding such subjection, do conactual preparation, 412be severe to
tinue their rebellion against Christ and his
your purpose, 412bring to every holy
church, 261, 252
service strong spiritual affections, 413
Devotion, defined, i. 615is an effect of love
remember the weight and duties of relito God, 615,616the devotion of ourselves
gion, 413let every experimental wanderto God, Father, Son, and Holy Spirit, neing make you more humble and careful,
cessary in entering into covenant with God,
414constant heavenHneas and holiness
ii. 92
of heart, 414frequent meditation, 414,
" Dies vrtK, dies ilia," the Latin hymn, trans417distraction in prayer, to be guarded
against, vi. 312
lated, ii. 269,.
Diet, sober, a help to the memory, iii. 356 Dives and Lazarus, parable of, briefly exdietetic treatment, proper for melancholy
plained, v. 607
persons, 287, 288
Divine person, defined, v. 56, 57 a pluDifferences have been, are, and always will
rality of divine persons proved from the
be, among God's own children, and why,
Old and New Testament, 57^61distinciv. 219-221should be managed with
tion of them, 61their order, 62
charity, 221-223. See Contentions.
Divinity, summary repetition of the heads of,
Diligence in our callings, a means for propreached upon in the " Morning Exercise
moting charity, i. 235is necessary to
Methodized," v. 527-536
prepare for Christ's coming by death and Divinity students, the reading of systems
judgment, ii. 688, 689the necessity of
recommended to, v. 25
diligence to believer, to make their Doctrines, what are necessary to salvation,
calling and perseverance sure, vi. 418ii. 6-8antiquity not a mark of true doc420
trine, vi. 536

646

INDEX OF THE PRINCIPAL MATTERS.

Doing ail thing* in the name of Chritt. See


Name of Ckritt.
Doing good unto all, rule and measure of, i.
640,641
Doing at we would be done vnto, the rale
explained, i. 195its reasonableness, 195
certainty, 196 and practicability, 196198the grounds of this rule, 198-200
it is to be practised in matte of civil
respect and conversation, 300, 201of
kindness and courtesy, 202of charity
and compassion, 202 of forbearance and
forgiveness, 202of report concerning
other men and their actions, 203in
matters of trust, of duty, and obedience,
203in matters of freedom and liberty,
203in matters of commerce, 204.209
uses of this rale, 209-211motives to the
practice of it, 211, 212the importance of
observing this rale, iv. 251
Dominion of believers, nature of, v. 334, 335
Donation, how heaven ia inherited by, v.
604
Doubting conscience, causes and core of, i.
17-19
Drawing near to God, what apprehensions of
God are necessary to, 1.361-366
Drunkenness, an enemy to the memory, Hi.
355
Dulia of the Romish church, exposed and
refuted, vi. 103
Duty, denned, til. 472what ia our present
duty, 473how we may know it, 473-480
application of the subject, 481-487
die practice of holy duties, which are
clearly commanded, is the ready way to
have our minds enlightened in the knowledge of principles, iv. 376, 377Christ's
manner of performing holy duties to be
imitated by us, 444 willingness to per
form duty, a remedy for an erring conscience, i 15duty, and not events, to
be consulted by us, 34caution against
the performance of holy duties negligently,
562how zeal about duties will manifest
itself, 616 how we are to distinguish
between duty and duty, iii. 480 and
between two conflicting duties, 480, 481
necessary duties not to be neglected for
the acquisition of spiritual knowledge, ii. 12
doing duty is the way to gain knowledge,
18diligence in the performance of duties,
a proof of the reality of grace in the heart,
iii. 58-60how we are to do our duty towards others, though they do not theirs towards wr, 452-470
Earth, the beautiful order of, a proof of the
existence of a God, v. 35, 36
Eastern churches, abstract of the confession
of faith of, vi. 594-596
Ecclesiastical per font, how they should in. quire after news, iv. 542, 543. See Clergy,
Ministers.
Ecstasy, the highest degree of love to God,
i. 592-594
Edification, or building up those who are

called, converted, and sanctified, the word


appointed for, ii. 51
Education, particular ways of, have their
particular sins, i. 58
Effectual calling or vocation, what it is, .
272, 273who are the called," 273
why they are but few, 273,274who Is he
that calleth, 274, 275on what account
God doth call, 275-277how we are
effectually called, sometimes without means,
277or by contrary and even unlikely
means, 277always by weak means, 278
and ordinarily by the preaching of the
word, 278what is the end of this call,
278at what time, 279properties of this
call, 279-281address to those -who are
of the number of the called, 281-283
benefits of effectual vocation, 331the
certainty of effectual calling, vi. 379-.
382
Ejaculatory prayer, defined, ii. 190examples of it, 190advantages of, 191
Election, eternal, the principal cause of
effectual calling, vi. 406-408vocation
depends upon election, as its rule or
measure, 408-410God's knowledge of
" the election," a ground of perseverance,
413-415
Eli, an instance of sinful indulgence in
parents, iii. 169-174
Emperor* are not rightful subjects of the
pope or other such ecclesiastical person or
body of persons, v. 726
Employment, fall or vacant, influence of
serious godliness in determining which is
best for man, iii. 20, 21
England, church of, hex definition of the
true church commended, vi. 55teaches
the true doctrine of justification by faith
only, 66commendation of her homily on
the peril of idolatry, 69and of her Catechism, ii. 121
Entrance of sin into the world, when and
how, v. 104
Ephesians, St. Paul's prayer for, iv. 285,286
design of his epistle to them, 332
their natural state, v. 135applied by
St. Paul to himself and to the Jews, 135,
136
Ephesus, decree of the council of, against the
universal sovereignty of the bishop of Rome,
vi.595
Epiphanius, testimony of, against Maryworship, vi. 118, N.
Equals, how we are to treat them for their
good, i. 160-162
Equity of the duty of almsgiving, i. 233, 234
Erring conscience, causes and cure of, i.
13-16
Error, exposure to, the consequence of
ignorance, ii. 24errors obviated by a
module of religion, v. 17,18,23error in
fundamentals, inconsistent with faith,
366
'
Espencaeus, Claudius, on the venality of die
church of Rome, vi. 151and profligate
sale of indulgences fox whoredom, 362

647
IMDBX OF THK PRINCIPAL MATTERS.
effect of God wrath upon the, . Existence of a God proved from the visible
world, v. 31-38 from natural con146what they, who have better estates,
science, 38^41from die consent of na to consider in older to contentment, ii.
tions, 41and from scripture, 41, 42
6-7
Ettimatio of a tiling, a help to the memory, Expense, superfluities in, to be prevented, i.
UL 359
336,336
Eternal generation of the Son of God. . Experience of odiere a sure ground of trust
64,65
in God, i. 879, 380
Eternal tye, one of the great promisee of die Expiation for sin, Christ is all in making, i.
gospel covenant, . 187was revealed in
604-606
the Old Testament, 608is the gift of Extreme to be avoided in visiting the sick,
i. 116to be avoided in contentions, IT.
God, and therefore not to be deserved by
our good works, vL 193is given to be360
lievers by way of inheritance, and there- Extreme unction, not a sacrament, vi.
fore not byway of merit, 193
436
Eternity, import of, iv. 5the certainty of an Eye, right, import of, i. 61plucking it
eternity of happiness or misery, 6-12
out, explained, 63importance of the
how we should eye or contemplate it, 12
eye, 63"right-eye sins," why in a more
19what influence this should have upon
special manner called ours, 64how tiiey
us in all we do, 19-28folly of the world
may be discovered, 69u63and mortified,
In disregarding eternity, 28-31we most
63-68motives for discovering and mortido something every day to prepare for
fying diem, 69, 70
eternity, 3188
Eye, die lust of, explained, i. 648, 649
Evangelical catauelt and precept, difference Estra, noble character of, iv. 166, 166
between, vi. 233the Romish doctrine of
evangelical counsels refuted, 333-236
Fainting under God's rebukes, explained,
Everard, archbishop, testimony of, to die
iL 691die causes of it, 691, 693why
Papal Antichrist, vi. 691, 693 *
die afflicted ought not to feint under diem,
Evidence, basis of, v. 71rational evidence
693-696
that the Bible to of God, 71-77the evi- Faith, nature of, explained, ifl. 437-440;
v. 316 [and see Saving Faith;]is one of
dence of inward sensation, 77, 78
EvU, hatred of, the effect of love to God, i.
die terms of die gospel, 316, 316 as609every Christian should take heed
surance of faith, what, vi. 383how we
that he be not overcome of evil, iii. 463may know when reason and faith go toge466, 466-468but endeavour, on the
ther, iii. 476, 477the greatest power in
contrary, to overcome evil with good, 466
heaven and earth is required to raise up
466, 468-470
saving faith in us, because faith deals with
Exaltation of Christ, explained, v. 239
the power of God only about thoee things
the several steps of it punctually answer
which it believes, iv. 333, 334because
to the steps of his humiliation, 340-243
no natural principle in man can take in
the several particulars of it illustrated:
die objects of faith, 336it is die seemhis having a name above every name,
ing contradictory acts of faith, which
343-347every knee bowing to him, 247
makes believing so difficult, 336also die
-262and every tongue confessing that
unbelief reigning among die generality of
Jesus is die Lord, 863, 264the end
men, 336die notorious apostasy of
many professors, 336believers themof his exaltation, 264practical uses of
selves find it difficult to act their faith,
this doctrine, 366-268 die connexion
between the humiliation and exaltation oi
336the reason why many professors
Jesus, 237, 238die exaltation of Christ
count it an easy thing to believe is, bea proof of die fumes of his satisfaction,
cause they mistake a formal profession of
vi.244
faith for real believing, 337-340proofs
Examination, See Self-Examination.
that they who count it an easy matter to
Example, different sorts of, i. 96, die
believe are destitute of saving faith, 341influence of bad example, a mode of par346how it comes to pass that any do
taking of other men's sins, 127, 128
believe, 346is die foundation and founexamples of believers, a means of attaintain of true repentance, v. 376what is
ing love to God, 696, 696die examples
meant by "faith," when it is demanded
recorded in scripture to be specially nowhy we believe die scripture to be die
ticed, H. 68importance of good examword of God, 61four different degrees
ples, for suppressing pro&neness, iv. 603,
of faith, how expressed in scripture, i.
604. See Jena CArirt, ii. infra.
366importance of, as a means of quellExcommunicated kings cannot be fleprivec
ing the huts of the flesh, 106, 107
of their dominions by die clergy or popes,
infallible marks of, laid down in scripture,
v. 733-736
257how true faith may be discovered in
Exercite, die Morning, when instituted, v.
us, 369a note of it, 260 asking in
26benefits resulting torn, 26-38 caufaith, explained, 393-296to be done
tions for profiting by it, 28-30
with feith in God's omniscience, 396

648

INDEX OF THE PRINCIPAL MATTERS.


providence, 29, 297omnipotence, 297
performance of family prayer, ii. 237if
and in bis goodness and mercy, 298,
necessary to public reformation, 257
299the promises, an object of our faith, Family instruction, importance of, i. 149
299,-also Christ, 299-301faith, how to
151 counsels for conducting it, 151be exercised in prayer, 301-303practi
160
cal counsels for asking in faith, 303-305 FAMILY PJMYER. I. Argument* for
how we are to live by faith in God's
it: from die motives which induced
providence, 370-382how faith exerts itJoshua to serve the Lord, ii. 202from
self in seasons of prosperity, 382-391and
the law of nature, 203-206from the
in times of affliction, 391-400faith, that
light and law of nature, 206-210family
what God has spoken is true and good, a
prayer tends to promote the good of famimeans of attaining love to God, 693
lies, 210, 211is the duty of all men,
we must sing with faith, ii. 82necessity
211, 212families, as such, should pray
of faith, to entering into covenant with
to God, as he is the Founder of all famiGod, 91evangelical faith in God, a relies, 212, 213and Owner of them, 213,
quisite frame of spirit on a fast-day, 157
214their Master and Governor, 214
the exercise of faith, a means of raisand Benefactor, 214-216 masters of
families are to pray in and with their
ing good thoughts, ii. 407,408how faith
is the source of comfort and joy, 527
families, 217-220Christian families are,
how a Christian may have faith that is saving
or ought to be, so many domestic
in the end, which is not comforting in the
churches: therefore they ought to pray
way, 529-531directions how a Christogether, 220-222argument for family
tian may get that faith, whereby he may
prayer from the practice of holy men in
live comfortably and die safely, 532, 540the first ages of the world, 222-228ft
546a powerful help to contentment,
is the duty of families jointly to pray to
583faith must be kept in frequent exerGod daily, 228230because we receive
cise to prepare for Christ's coming by
every day family mercies, 230-232and
death and judgment, 684, 685which faith
daily commit sins, 232also on account
necessarily works by love, 686, 686faith
of our families' employments and labour,
and hope are very near of kin, 686, 687 ' 233, 234because we are all liable every
the foundation and effects of our foith are to
day to temptation, 235and to daily hazards, casualties, and afflictions, 235,236
be examined, iii. 61, 52the endeavour
if we do not pray to God hi our families
to have our souls possessed with a more
clear, efficacious, and practical faith of the
daily, the Heathen will rise up against
gospel, 106-108the grace of faith a
us, 236
powerful support to child-bearing women, //. How family prayer is to be conducted,
545, 546how it expresses itself, 547,
237the master of the family must exercise his authority in the good govern548 disputations and arguments not
easily judged" of by those who are weak
ment of hie household, 237, 238should
iu the faith, iv. 372-376Christian chamake it his business to be accomplished
rity and reception will sooner win the weak
with gifts and knowledge suitable to the
in faith to the truth, than rigid arguments,
place where God hath set him, 238
377, 378how we are to conduct ourshould instruct each member of hie family
selves towards those who are weak in the
in the principles of religion, that they may
faith, 378-383faith realizeth gospel
be able to understand the payers offered,
truth, v. 535and fetcheth strength from
239the master of the family should get
his own heart into a good frame, 239, 240
Christ, 636the work of faith, howproved,
vi. 395, 396
should prepare his family for it by some
Faithfulness of God, a ground of saints'
short advice, 240the master of the
family should understand the spiritual contrust in God, i. 378, 379faithfulness in
dition of every one of the family, that he
our particular calling, necessary to prepare
for Christ's coming by death and judgmay offer requests suitable to their condiment, ii. 688
tion, 241and keep seasonable hours for
Fall of man was voluntary, v. 82, 83
family prayer, 241should not render it
Falls, different kinds of, i. 73of the godly,
wearisome by its length, 242
74-76four falls of the unregenerate, ///. Directions to those who join in fantily
76mixed falls, 77-79the possibility of
prayer, for their benefit, 242be present
falling from grace, 79, 80the godly liaat the beginning, and continue till it be
ended, 242give attention to the petitions
ble to fall, but not totally or finally,
and praises offered, 243assent to the
80-83 directions to prevent falls, 86matter of the prayer, as far as it is agreea87
Falsifications of scripture by papists, v. 590
ble to the word of God, 244and apply it
and of the writings of the fathers, vi.
to themselves, 244that family prayer
116,.
may be profitable to all, cherish lively impressions of the perfection of God, 244
Familiar spirits not to be consulted, iv. 329,
330
offer prayers to him in the name of Jesus
Families, reformation in, tends to the better
Christ, 245cherish a lively sense of out

INDEX OF THE PRINCIPAL MATTERS.


foe, ant, and nerd, 346, 246realize invisible thing if they were certainly present, 346-349consider that it
may be our last family prayer, 349, 360
be laborious and importunate in your
prayers, 250-263
IV. Motive to family prayer, 363precious and immortal souls live in our families, and are intrusted to our care, 264
there to but little time for the performance
of this trust, 266, 366love for our families, 266family reformation, a necessary means to public reformation, 367
if religious duties be not set up in families, there will be more sinning in them,
867, 368family prayer a means to produce obedience to masters of families,
368neglect of family prayer in professors of religion, is hypocrisy, 268and ill
bring the corse of God upon families,
269
V. Objection* to family prayer, answered:
though not expressly commanded in scripture, yet what is drawn from the word
of God by just consequence, is the
mind of God, 360praying alone in secret is no objection against family prayer,
261, 363the being ashamed to pray
with others, no just hinderance, 263nor
is the being ashamed of our own weakness, 363the presence of wicked persons, no just objection, 364, 266nor
want of time, 366-370exhortation to
family prayer, 270-272
Family MM, caution against, i. 134-136
Fathiont, caudons and directions about following, iii. 616-631
Fast day, a seasonable time for performing
works of mercy, i. 333
Fatting, objection of the Pharisees against
Christ and his apostles concerning, examined and answered, ii. 146148
Fasts, different sorts of: natural, ii. 148
civil, 149religious, both public and private, 149stated or occasional, 160axe
partly dictated by the light of nature, 160
also a duty by institution, both in the
Old and New Testament, 160, 161in
what manner a religions fast is to be observed with respect to the outward man,
161abstinence from secular affairs is
requisite, 151the external duties of religion: confession of sin, 163supplication, 163hearing the word, 163renewing our covenant with God, 164thanksgiving, 164 alms-deeds, 166what
frame of mind is suitable: self-abasement,
166godly sorrow, 166filial fear, 166
ingenuous shame, 166inward purity,
167evangelical faith and hope in God,
167special occasions for fasts: the
affliction and distress of the church, 168
the occasion of extraordinary sin, 168
for the obtaining of some eminent
mercy, 158for the conquest of some
eminent temptation, 158what concern
abstinence from food has in the duties of

649

a fast, 168, 169veflgfow fast re


abused by pharisaical ostentation, 169
mischievous abuse, 160formal abuse,
160 Popish abuse, 160fasting may
be abused by too frequent use, especially
public fasts, 160motive to fasting, 163
.164rules for fasting, 164
Fathers of the church, the writing of, corrupted and falsified by Papists, vi. 116,
.they taught that the scriptures are
to be read, v. 669, 671testimonies from
them, to translations of the scriptures into
vulgar tongues* 687to the fact, that
Christ, and not Peter, is the foundation
of the church, vi. 66-60their testimonies in favour of the doctrine of justification by faith, 64, 67 and against
the invocation of saints, 114118 and
notedid not teach the doctrine of purgatory, 137, 680 nor of venial sins,
179, 180testimonies of, to the perfection and sufficiency of scripture, 674
,J76to the people's right to read the
scriptures in the vulgar tongue, 677, 678
against the religions worship of images,
678the invocation of angels and saints,
679taught that the marriage of ministers was lawful, 681and communion in
both kinds, 681-683testimony against
transubstantiation, 683that the pope
was not universal head of the church,
684

FEAR.

L Fear of death is natural, iv. 266or slavish, 266why wicked persons, who live under the gospel, have none, 266what Christ
has already done, to deliver the children
of God from the fear of death, 257, 358
what he continues still to do, in order
to deliver them from this fear, 359-361
this privilege to be prized and improved,
363, 263Christ's fear of death, accounted for, v. 223 what we must do to
overcome the fear of death, ii. .658directions for overcoming it, 669-463, 666673antidotes for curing excessive fear
of death, 664 state of life and immortality is designed and prepared for holy
persons, 664oar present state is no way
comparable to what is designed hereafter,
664, 666death is an enemy which
Christ has conquered, 666he that is
true to his baptismal vow hath now the
title, and shall have the honour, of this
victory, 666practical inferences, 673
the resurrection of the body, a consolation against the fear of death, v.
461
//. Fear of Qod, defined, v. 49an effect
of love to God, i. 609, 610is a fundamental duty which we owe to him, v. 49,
50
///. Filial fear, a requisite frame of spirit
on a fast-day, ii. 166
iy. Fear, generally, in what respects a concomitant of godly sorrow, v. 417
Federal transaction between the Father and

650

INDEX OF THE PRINCIPAL MATTERS.

the Son, was from aH eternity, . 176. See


Covenant, HI.
FeOowthip with God in Christ. See Commttnion with .
Filiation to God Is by adoption and regeneration, v. 329, 330
Fl Otery, defined, ill. 186,187different kinds
of it, 187 its qualities, 188whftt love
to be flattered is, 188what means may
best coze us of flattery, 192-198
Flesh vita its lasts, the principle and root
of sin, 1. 88walking in the Spirit the
best expedient tor not faUHBng the lasts
of the flesh, 89-92 special roles for
checking the beginnings of, 92-101and
for quelling them, 101-107exhortations
to practise these roles, 109-111invaluable benefit of resisting them, 111lusting
after the pleasures of the flesh, a mark of
love of the world, 648
Food, concern of abstinence from, in the
duties of a feet, ii. 158
Forbidding of ministers' marriage, a novelty,
vi. 609. See Marriage.
Forgiveness of sin, explained, ii. 616, 617
its blessedness, 617because God pronounces them blessed, whose sms are forgiven, 617because they are delivered
from the greatest evil, 618because they
are taken into covenant with God, 619
being taken into his favour and family,
619, 620being under his special providence, 620and having free access onto
God in prayer, 620, 621and communion
with him in all his ordinances, 621 they
are blessed, whose sins are forgiven, because they are in a better state than Adam
was in his first creation, 621because
they shall be blessed in the blessed and
glorious place where they will live, 623
and shall have the blessed company of all
the saints and angels, 623,624they shall
have the company and fellowship of the
Holy Ghost, 624and of Jesus Christ in
his glory, 624they will have the company of the Father, 625in heaven they
will attain a state of perfect peace, 626
of wealth and plenty, 626of honour and
dignity, 627of holiness and parity, 627
-of perfect happiness and glory in soul
and body, 627,628the certainty that pardoned persons shall attain this future blessedness, 628-632how this future eternal
blessedness of heaven doth render pardoned
persons blessed here on earth, 632-35.
Low this blessedness of forgiveness may be
obtained, 635^640reproof of those who
neglect this blessedness in the neglect of
pardon, 641-644exhortation to seek it,
644-647mutual forgiveness necessary,
if we would that God should forgive as,
640
Form of sound words, what it is, v. 11, 616
is to be kept or held fast, 11, 12, 617
especially by magistrates, 518-520by
ministers, 520-523and by the people,
523-526

Formalist, repentance of, a false repentance,


v.396
Formality in the singing of psalms, reproved,
ii. 87
Fortitude, Christian, as opposed to carnal
fear, 1. 373
Foundation of the church, not Peter, vi. 5660but only Jesus Christ, 60, 61
Francis, St., the founder of the Franciscans,
absurd freaks of, vi. 106,107legendary
tale of his obtaining indulgences, for all
who should enter a particular church,
327
Free grace, how it justified, v. 317, 318
Friends, the choice of Christian, a means
of attaining love to God, i. 592the influence of serious godliness in determining
whether many or few friends are best for
as, iii. 21
Frumentius, a successful preacher of the
gospel, iv. 426
Fulness of God, nature of, with which we
cannot be filled, iv. 298-300what is the
matter of that fulness of God, which we
are to pray and strive to be filled with,
301-305in what manner we are to pray
and strive for it, 306, 306what is the
measure of this fulness, 307-310how it
is to be attained, 310-312
Gain, what proportion of, may be fairly taken
in commerce, i. 205-207
Gerhard, meditation of, on the miseries of
the damned, ii. 247, n.
Glorifying of God, how God is glorified by
oar works, ii. 462-465the character of
one who glorifies God, delineated, 465489
Glory) the connexion between grace and
glory, proved from the promises of God, i.
262-264from the prevalency of Christ's
prayers, 266from the inability of all
things to separate between Christ and the
believer, 266we must follow the example
of Jesus Christ, if we would enter into
glory, iv. 448, 449on the assurance of
glory. See jisswance.
GOD, the existence of, proved, from die
visible world, v. 31-38,509from natural
conscience, 38-41and from the consent
of nations, 41the scripture proves mat
there is a God to faith, 41, 42God is
the supreme object of love, for his excellencies and benefits, 46-49bis nature,
acts, and modes of operation transcend oar
reason, iii. 420-428in what the image
of God consisted, v. 85his will, the
highest rule of all created rectitude, 83,
84God could never be the original of
man's sin, 87condescension of God, in
entering into covenant with man, 101, 183
his nature, acts, and modes of operation,
transcend our reason, iii. 420-428made
all things in infinite wisdom, though of a
different nature, ii. 358, 359has the
absolute disposal of all men in this world,
iii. 399, 400in his dispensations, acts

651
IMDXX Or THK PRINCIPAL HATTBR8i
man truly teamed, 14its happy influence
ecordmg to hi infinite wisdom, 400
oa those who want part and learning, IS
entertaining good thought of God, a mean
difference between the show ami the
of obtaining a good quiet conscience, t. 29
nlnn the doing of all out of lore to God,
power of godliness, 16,17serious godliness expels atheism, 20it Influent in
80bow we an to lay hold of God's
strength, 67, 68no tree apprehensions of
time of persecution, 27objections to it,
God to he had, without a true knowledge
stated and answered, 27-30it will make
of him, 361no saving knowledge of God,
every present condition, and also every
farther than as he is pleased to make himself
change of condition, good for us, 30-32
known, 361the dearest manifestations
will make horror of conscience and divine
of God are made out to us in and by Jesus
desertions good for us, 32will force someChrist, 362the manifestations of God to
thing good out of the evil of sin, 32, 33
us in Christ are those which alone can
though to our own apprehensions we hare
produce due apprehensions in us, for drawno faith at all to believe, nor any skill to
ing near to him, 363Abraham an illusknow what to do, yet serious godliness will
tration of the due apprehensions with
make all this good to us, 33, 84our
which we ought to approach God, 363-366
hearts are to be set upon it, 34how
necessity of this knowledge to the right
believers may experience in themselves
worship of God, 366-368a clear knowthat then godliness is more than a fancy,
ledge of God necessary to trust in him,
60-67and evidence the same to others,
371God, the grand and sole object of
67-^62the power and life of godliness is
the believer's trust, 376tenderness of
consumed by uncharitable dissensions, iv.
God for his worship, 401distraction of
229the godliness pressed in the Bible, a
thoughts in holy duties a mockery of God,
proof that it is from God, v. 72-74
402, 403how God is glorified in sancti- Godly, are liable to faU from grace, i. 79, 80
fying the sabbath, ii. 44-46not to be
but not totally or finally, 81concesapproached without previous preparation.
sions on this subject, 81-83the fall of
169, 170prayer is to be offered to God,
the godly, what, 73four sorts of their
because he is the founder, owner, master,
falls described, 7476directions to preand benefactor of families, 212.216a
vent them from falling, 86-87their prosense of the perfection of God, necessary
gress in holiness, hindered by uncharitable
in family prayer, 244God alone is the
contentions, iv. 241
saints' reward, iii. 67how he is and Godly sorrow, a property of true saving faith,
comes to be their reward, 68how they
v. 362, 363is an essential frame on a
may know it, 7476what they must do,
fast-day, ii. 166and the first mark of
to get God to be their reward, 76-78
true repentance, v. 414is godly in its
proofs that God governs the world, SIS
author, 416its occasion, 416in its
-322how he governs the world, 323-326
object, 416in its end and effects, 416
extent of his government, 326-328
concomitants of it: care, 416clearing of
properties of his government, 328-333
ourselves, 416indignation, 417fear,
how he governs his church and people,
417vehement desire, 418zeal, 418
333-340no outward condition of men
revenge, 419
has any influence upon God, so as to Golden calf, the worship of, by the Israelites,
render us more or less acceptable to him,
examined and explained, vi. 288-291
400how we are to prepare to meet Goi Golden rule of equity, explained, i. 192-212
in the way of his judgments or mercies, Goodness of God, faith in, essential to prayer,
iv. 67-59and to trust in him, when he
i. 298, 299a ground of trust in God,
hides hie fare, 80-124a return to God
377
is part of conversion, v. 388-390the Good work, what is meant by, vi. 186the
study of the nature of God, a help to
doctrine of scripture concerning them, iii.
repentance, 421God is not to be wor261 ; vi. 669and of Protestants and
shipped by an image, vi. 267-297. See
Papists, 669, 660that doctrine corrupted
Communion with God, Fulness of God,
by the modern church of Rome, iii. 262
Grace of God, Love, I, (Love of God},
doctrine of that church, that the good
Trust in God.
works of believers do truly and property
Godliness, serious, alone can abate the vanity
deserve that reward which God doth bethat cleaves to every condition, iii. 7, 8
stow in the future Hfe, so that it is due out
how it doth further contentment, ii. 680of justice, and God would be unrighteous if
684carries a gracious person above al
he should deny or refuse it, vi. 189,190
heart-breaking vexations of getting the
good work are rewarded merely out of
world, iii. 9sweetens the bitterness of a
God's mercy and grace, and therefore not
poor condition, 10bears up the soul from
out of man's merit, 191eternal Hfe is the
sinking under sorrow, 12will never be
free gift of God, and therefore not deserved
beholden to sin nor Satan for worldly
by our good works, 192eternal life is
honour, 13enables a person to manage
given to believers by way of inheritance,
an obscure situation, 13,14it alone makes
and therefore not by way of merit, 192
the wise man truly wine, and the leame<
believers owe all to God, and therefore can

652

INDEX OP THE PRINCIPAL MATTERS.


merit nothing of him, 193-195the good Gospel-covenant. See Covenant) If,, Coveworks of believers are imperfect, and therenant of grace.
fore they cannot merit by them, 195-197 Gospel-evidences, a catalogue of, v. 20
-"believers need forgiveness of gin, and Gospel-ordinances. See Ordinances.
therefore cannot by all their good works Gospel-principles, a summary of, v. 18, 19
merit life, 197the good works of be- Gospel-terms, explained, v. 315, 316
lievers are not commensurate and equal in Government, defined, iii. 316in all governgoodness and value to eternal life, and
ment there is an end fixed and aimed at, 316,
therefore cannot deserve it, 198believers -31?and there is supposed a power sufficannot recompense to God what they have
cient for the ordering of things unto these
ends, 318which power is reduced into
already received of him, and therefore canact, 318 proofs that God governs the
not by all that they do merit any thing of
him, 199he that deserves anything of anoworld, from the light of nature, 319and
from scripture, 319, 320God has an unther, must do something whereby that other
questionable right to govern the world,
hath some benefit or advantage; for no
320which
is no dishonour to him, 321
man can he said to merit at another's hand
who is abundant in mercy and goodness,
by doing that which is advantageous only
to himself, 199it is not lawful for men to
322how our belief of God's governing
the world may support us in all worldly
trust in their own works, and therefore
distractions, 323he is most fit and acthey do not merit any thing of God by
complished for the work, 323-326 the
them, 203refutation of Popish arguments
extent of his governing providence, 326
from scripture in favour of the merit of
-328the properties of his government,
good works, 204upon what accounts be328-333several
things in his governlievers are bound to the practice of good
ment more particularly relating to his
works, if they merit not by them, 213
church and people, 333-340 practical
the command of God is sufficient, though
uses of the doctrine of God's government,
no other reason could be given, 213they
340-344
are the way in which God hath appointed
ns to walk, in order to obtain eternal life, Grace of God, what is meant by, i. 666,
667how it is received in vain, 668, 669
213the practice of good works is a spewhy it should not be received in vain,
cial reason to strengthen and increase good
habits in us, 214good works fit us for
669-671the season of grace, why called
time," 672and " a day," 673,677-680
the reward, 214bear witness to the goodwhy called the "accepted tune," 673
ness of our faith, 215further our assurand day of salvation," 673, 674the
ance and help our comforts, 216we are
fitness of the present season of grace,
bound to the practice of good works, that
674-677why it must be improved, 677so we may be conformed to God and
680motives to improve the season of
Christ, 216good works are the end of
grace, 681how little have we wrought
good principles, 217God is most glorified
in it, 681the great woe of those whose
by our good works, and therefore we are
day is done, and whose work is yet to do,
the more to abound in them, 217prac681the danger of delay, 682hi this
tical uses of the doctrine of good works,
day, we are hut slow workers, 682the
218-222which Protestants are exhorted
longer we delay working in this day, the
to maintain, 249, 260it is devilish and
harder it will be to begin, 682, 683the
wicked to assert that any really good
sooner we begin, and the faster we work,
works, which God commandeth, are mein this day of grace, the sweeter will our
ritorious of eternal life, 350-352
sleep be when our day is consummated,
Gospel, why called the grace of God, i. 666,
683advantageousness of improving the
667how it was propagated by the
present season of grace, 683as it is an
apostles, iii. 239how it is propagated by
accepted time, 684danger of neglecting
the church of Rome by the sword, 240
this time, 685and as it is a day of salthe Inquisition, 241and by plots and
vation, 685-688the possibility of falling
contrivances, 241, 242how gospel-grace
from grace, 79, 80the godly liable to
is the best motive to holiness, iv. 279-281
such fall, 80but not totally or finally,
how private Christians, who live very
81-83marks of saving grace, 257-262
remote from the Heathen, may aid the
connexion between grace and glory,
entertainment of the gospel among them,
262-267we must sing with grace in
416-425how private Christians, living in
our hearts, ii. 82how grace rectifies the
a more settled way among the Indians and
understanding and will, 681the affecother heathen nations, may promote the
tions and conscience, 582in the general
entertainment of the gospel among them,
habits of grace there are contained cerby removing all obstructions to it, 426-432
tain
special graces, which do very much
what ways are to be taken for the enterfurther contentment,' 683, 584criteria
tainment of the gospel, 432-434 the
for judging of grace in the heart, iii. 56,
gospel a good cause, v. 10repentance is
67blessings which flow from the free
necessary to answer the call of the gospel,
grace and love of God, 133growth in
403-405

653
INDEX OF THfi PRINCIPAL MATTERS.
doctrine of the prophets, of Christ and
grace, ft means of keeping ourselve in the
his apostle, of the Protestants .and of
love of God, 140the proper effect of,
Papists, concerning, vi. 650-662Christ,
in fixed habit* of grace, prove to a believer
and not the pope, is the head of the
that he is effectually called, vi. 396-397.
church, v. 672no constitutive bead apSee Mean* of grease.
pointed, 672nor governing head, 673
Graces are to be daily trained and exerproof that there is no such head: no sincised, i. 97the grace of saints tried
gle person is capable of it by himself,
and increased by afflictions, 398-400
673, 674or by others, 674, 676no
Gracious persons, who they are, iv. 96, 97
collective person or company can be such
how they are to enforce and encourage
an universal governor, 676the creed and
their hopes and confidence in God, when
scripture totally silent concerning such
cast down and disquieted within themhead, 676positive proofs from scripture
selves, 87-95in what sense God is their
that no such head was appointed, 678,
God, 97meaning of hie hiding of his
679the inconsistency of such an uniface, 98-100their duty is, to trust in
versal head with the office and prerogative
the Lord as their God, 100, 101direcof Christ, 679-681that there never was
tions for their trusting in God, 102-116
such an universal vicarious head, shown from
their case and temper, excellent, 119,120
the state of the church in scripture times,
their peculiar refreshments, 120, 121
and thence to the present day, 681683
exhortations to them, 121-124
refutation of the popish argument for such
Gratitude for deliverance from Popery, the
universal head, from pretended possession,
duty of, vi. 23, 24
683and that, though such universal
Gratwick, Stephen, wise reply of, to Wathead be not of divine institution, yet there
son bishop of Winchester, v. 577
is no reason why'the bishops of the
Greek church, great difference between, and
churches may not set up such an one, 684
the church of Rome, vi. 694-696
the mischief of this pretended headship,
Gregory, snrnamed the Great, bishop of
687, 688that the bishop of Rome was
Rome, protest of, against assuming the
not the universal head of the catholic
title of universal bishop," vi. 604
church, 684-692
Gregory fIL, pope, bad character of, vi. 366,
367his prohibition of priests' marriages Heads of families, address to, how they
may suppress profaneness, iv. 623-626
resisted in Germany, 687and in France,
688and by various provincial councils, Hearing the word with profit, rules for, ii.
5266must be fixed and constant, v.
688
26
Grievance of the princes of the Roman
empire, against indulgences, vi. 323
Heart, different meanings of, in scripture,
Growth in grace, a fruit of systems of divine
ii. 387, 388the heart to be carefully
truth, v. 23
guarded, i. 97 heavenliness and holiness
Guilt defined, vi. 241refutation of the Poof heart, a remedy for distractions of mind
pish distinction between the full remission
in .holy duties, 414necessity of new
of the guilt of sin, and the inflicting of
hearts to the abiding influence of ordipunishment after the pardon of guilt, 241,
nances, 655we must take pains with our
242
hearts, if we would have them retain
the virtue and efficacy of the ordinances,
Hand, right, import of, i. 61what it is to
659what it is to love God with the heart,
pluck it out, 62importance of the hand,
676and with the whole heart, 576, 577
62, 63sin, why expressed in scripture
watchfulness over our hearts, a means of
by the " right hand," 66, 66" rightattaining love to God, 590a violent bent
hand sins," why in a more especial manof heart towards some inferior good, for
ner called ours, 66how they may be disitself, a mark of predominant love to the
covered, 69-63and mortified, 63-68
world, 649and so is the having the heart
motives for discovering and mortifying
bound up in, and made one with, the
them, 68-70
world, 650and under its dominion, 660,
Happiness, Christ is all in fitting believers
651what it is to have the heart overfor, i. 607, 608pre-requisites to future
charged, 651an understanding,' believhappiness: an entrance into this way by
ing, and loving heart, necessary to hearing
the door of regeneration, iii. 407-410the word with profit, ii. 56-an humble
progression that way, by holy and heaheart necessary to the profitable reading
venly conversation, 410, 411and perse- j of scripture, 61and also an honest heart,
verance in the way of faith and holiness
66a renewed heart necessary for the
to the end, 411, 412
raising of good thoughts, 405constant
Harmony, between the divine truths deliwatchfulness over it, a means of preventvered to us in the Old and New Testaing bad thoughts, 413a carnal, careless
ments, vi. 294,296
heart, an impediment to a good memory,
Hazard of being saved in the Romish
or the cause of a bad one, fii. 363folly
church, vi. 20, 21, 266
of boasting of a good heart, 361
Head of the universal church, parallel of the Heathen writers, sentiments of, on the state

654

INDEX OV TBB PRINCIPAL HATTERS.

of retribution after death, U. 208,909


bad some confused notions of beO and
judgment to come, . 489, 483the Heathen will condemn professing Christian
ho neglect family pray, ii. 286the
most of the Heathen, ho never had
Christ preached to them, wffl fare better
in the day of judgment than those ho
continue impenitent under the gospel, IT.
202hat we are to judge of those ho
have not heard of Christ, 211how private Christians, resident among them,
maybe helpful to remove obstructions to
the reception of the gospel by the Heathen, 426-432what ways are to be
taken, to promote the entertainment of
die gospel among them, 432-434determinations of scripture concerning the compliance of the people of God with their
superstitions customs, 428, 429the
works of creation a proof to the Heathen
of the existence of a God, v. 31-37
heaven is opened to believers in consequence of the death of Christ, 236
Heave, described aafa possession, v. 493
Its nature and quality, 493preparations
to make ay for this kingdom, 493the
black regiment of errors, ignorance, and
misapprehension shall be disbanded, 493
the whole turbulent rout of affections
shall be disbanded, 494the hole body
of bodily infirmities shall be shaken off,
496foul spirits, with then armoury of
temptations, shall be confined for ever in
bains of darkness, 495all die subjects
of this state shall be. clothed with long
bite robes, which is die righteousness of
the saints, 496they shall have palms in
their hands, 497and a crown, 497the
three wreaths of that crown described,
497-600.two accessory coronets to it,
described, 600, 601when dds kingdom
as prepared, 602, 603of die admission
into this prepared possession, 603die
tide by which e must inherit, 603by
right of birth, 60Sof adoption, 604
of donation and gift, 604and of redemption, 606who are die heirs of tills inheritance, 606, 606their formal Introduction into tiieir inheritance, 606-608
inferences: hat manner of persons are
e ? 608 here is field-room for all
ambition to show itself, 608look to
your evidences, 609as this Hngdm
is prepared for those ho have a Father's
blessing, labour to obtain it, 610die
song of triumph to dune ho am dnw
blessed, 616, 616when due seeking of
heaven is an effect of love to God, i. 611
die felicity of die heavenly state to those
hose sins are forgiven, U. 623-628its
certainty, 628U682happiness of believers
in heaven, 690u692believers are delivered from die fear of death by foretastes
of heaven, iv. 261
Heawnly-mindednett, a help to contentment, ii. 684

Hare cnplwrvc, critical question concerning, ifl. 481


Heir* of die heavenly inheritance, described,
v. 606,606titeir formal introduction into
it, 606-608
Hell, die name explained, v. 472its nature, 473^he punishment to which die
wicked are there adjudged, 473die pain
of loss, die privation of all good, 473,
474the pain of sense, 476, 476extremity of hen-punishment, 476-480its
eternity, 480, 481confirmation of this
doctrine from scripture, 481, 482from
die beams of natural light in some of die
Heathens, 482from its equity, 483die
violation of die everlasting obligations
from man to God demand an answerable
punishment, 484if wicked impenitente
after this life shall not be punished, somedung must hinder it, 484-486answer to
tine objection, that die justice of God is
not satisfied by eternal punishment, 486.
489practical application of die subject,
489-491
Heresy, falsely alleged by Papists, to follow
die reading of die scriptures, v. 678-691
is a hinderance to faith, 366
Hiding of ' face, hat is implied in,
iv. 98-100
Hilary, archbishop of Aries, testimony of,
concerning Antichrist, vi. 73
Hildebrand, (or Gregory VII.,) pope, character of, v. 684
Hincmar, archbishop of Bheims, protest of,
against appeals to dw pope, vL 686
Hinderonces to die understanding of scripture, hat they are, and how removed, v.
79
Holding fatt, hat it means, v. 11
HoKnet* defined, v. 427this definition fltastrated, 428-430its diffusive nature, i.
166it is God's great design, and therefore should be ours, v. 430, 431it is
that which constitutes a Christian, and
from which he is denominated, 431, 432
every Christian is bound to follow it, 427
without it no man shall see die Lord?
432-434practical uses of these considerations, 434-436properties of hott
ness, 436its companions, 437opposite
to holiness, which we must avoid, 437,
438Christian and conjugal holiness, a
powerful support to child-bearing omen, Hi.
661-663indispensably necessary to justified ones, iv. 272this proved from die
nature of God, 274from die requisites
in die gospel itself, 276-377and from
our very nature, 277-379free pardon
die beet motive to holiness, 279-281
HOL SPIRIT: the sin against die Holy
Ghost a damnable sin, vi. 168, 169
proof, that Christ has given his Hob/ Spirit to beUevere, v. 293-296die inhabitation of die Spirit, an argument for assurance of salvation to believers, i. 267importunate prayer for die witness of, a
mean of obtaining assurance of salve-

655
INDKX OT THE PRINCIPAL 118*
he appeared in the likeness of sinful flesh,
toa, 976, 276to Tiered by our vain
216in poverty, 2164* sorrow, 917
thoughts in holy duties, 403, 404we
in shame and reproach, 217in the withmost comply with the Spirit of God if we
drawment of the light of his Father's
would retain the influence of ordinances,
countenance, 217in submitting to death,
660how we ay know whether we have
218to what kind of death he humbled
the Spirit of God, Hi. 74, 76the Holy
himself, 918-991-in what mtmnerChrist
Spirit * leading Spirit to all God'e chilunderwent this death, 931-993and on
dren, 686that leading i either general
what grounds he humbled himself to
and common, or peculiar aid special, 687
death, 223-226practical uses of this
ordinary or extraordinary, 688when
subject, 226-236the connexion between
exerted, 688,699the leading of the Spirit
"the humiliation and exaltation of Christ,
imports his special guidance, 689,690
237,238
his powerful inclination, 690his co-operation and corroboratkm, 690his regency //. Humiliation ** man, the first part of, is
a spirit of conviction or sight of sin in
and gabernation, 693what the Spirit leads
every penitent soul, v. 377-379the seto, 693the role by which he leads, 694
cond part is contrition or sorrow for sin as
the manner of it: with power and efficommitted against God, 380-383the
cacy, 696with gentleness and persuaexercise of frequent humiliation a mean
rion, 696the extent of it, 696-698
of preventing bad thoughts, ii. 411
how may it he known whether we are led
by the Spirit of God 7 698-J600what Humility of Jesus Christ to he imitated by
us, iv. 444a means of attaining spiritual
inducements there are to excite men to
knowledge, ii. 14and a help to contentendeavour to attaint and to lire under, the
ment, 683duty of cultivating it, iv. 947
leading of God's Spirit, 601^603how
the effect of the conscious sense of our
this leading may actually be attained, 603
-606duties incumbent on those who are
impotency, v. 166
led by the Spirit, 605-608what comfort Husband, duty of, to their wives, ii. 973
basis of their love to their wives, 989its
they who are led by the Spirit may derive
extent, 282, 983degree and duration of
from it, 609the Holy Spirit is grieved
it, 283the pattern of it: ftrtt, as Christ
by uncharitable contentions, iv. 241how
loved the church, 284tecondly, as himit is possible for a believer to prove that
self, 286its effects in word, 986nd in
he is effectually called by the testimony of
deed, 287-390mutual duties of husthe Spirit, vL 401-404the certainty of
bands and wives, 976-981directions fox
the Spirit witnessing with our spirits, 404.
the accomplishment of these duties, 299406the inhabitation and inoperation
303 advice to, on their conduct to their
the Spirit a ground for the perseverance oi
believer*, 417
wives daring child-bearing, iii. 667, 668,
661. See Wives.
Holy water, of pagan origin, iv. 249
Honetty, common, the rule of decency in Hymns, what are intended by, ii. 72. See
apparel, iii. 610
Sinyiny.
Honour, influence of serious godliness hi Hyperdulia, or transcendent idolatrous service and worship of the Virgin Mary, exdetermining whether a state of, is best for
man in this life, iii. 13
amples of, vi. 100
Hooker, testimony of, to the doctrine Hypocrisy, what it is, i. 636how it i*
justification by faith only, vi. 66, 67
resembled by leaven, 637why called the
Hope, well-grounded, a criterion of trust in
leaven of the Pharisees, 637, 638great
danger of it, 638and also by it, 689
God, i. 372hope of future good a means
necessity of bewaring of it, 639how ft
of attaining love to God, 693distinction
may be discovered, 540cautions to be
between presumption and hope, ii. 609attended to, 640-648the mere hearing
614and between hope and despair, 614
of the word with delight does not dis616 directions for avoiding both ex
trainee, 616-636 hope and faith are
charge a man from being a hypocrite, 643,
near of km, 686
644how we may know how it is with
our souls, whether we are hypocrites or not,
HotpnaUly, a mode of exercising charity, i
227, 228objection to, answered, 222
644-649if we would take heed of hypoHost, parallel of the doctrine of Protestants
crisy, we must take heed of impurity, 649,
and of Papists concerning the worship of
660-keep God always in our mind, 660
vi. 666
be much and daily in the renewing of
Houte, different meanings of, in scripture, ii
faith and repentance, 660mortify those
196-198
huts which are the fuel to hypocrisy, 661
Humanity of Christ, a miracle of humiliaplead the promises of a new hearty 661,
tion, v. 216
662the rise and fall of an apostate hyHUMILIATION.
pocrite described, 79the hypocrisy of
I. Humiliation of Jetu* Ckrt*tt different
neglecting the Lord's supper, ii. 139
steps of, v. 216he stooped down to become man, 216he condescended to put Iberian*, account of the conversion of, to
his neck under the yoke ef the law, 216
the faith of the gospel, iv. 496

656
INDEX Of THE PRINCIPAL MATTERS.
Idlmea to be avoided, a means of presist, 209, 210practical wee of tike subventing bad thoughts, il. 412
ject, 211-315
Idolatry: the Peplets guilty of idolatry in Impetration, how Christ is all to believers
worshipping the consecrated bread, though
by, i. 610
they think it turned into the body of Importunity in prayer, highly prevalent, ii.
Christ, vi, 478, 479the worship of God
172necessity of it, 260-262
polluted by the idolatry of the Romish Impotency of fallen man to help himself out
church, 80, 81the homily of the church
of the misery of his fallen state, v. 157
of Englaqd against the peril of idolatry
-160 emphatical terms of scripture
commended, 69 caution to keep oursetting forth his case and cure, 160eelvee from idols, 296
162this impotency further proved by
Ignatius taught that Jesus Christ is the obthose assertions, whereby all power is
ject of prayer, vi. 114
denied to man to convert himself to God,
Ignorance, mischief and danger of, li. 24
or to any thing spiritually good, 162-165
it exposes to errors and delusions, 24to
this impotency, why permitted by God,
wickedness, 24to apostasy from what
165, 166
good men professed to have, 25and to Imputation: original sin becomes ourjdn by
the judgments of God, 25, 26reproof of
imputation, v. 128ground of the impuwilfully ignorant souls, 20no excuse at
tation of Christ's righteousness and the
the day of judgment, iv. 206ignorance
merit thereof to true believers, v. 292
is inconsistent with faith, v. 366danger Income, the duty of setting apart a portion
of it, 369
of, for almsgiving, 1. 236.238
Image of God, repaired in all who axe par- Index of prohibited books, the scriptures put
doned, ii. 622the image of Adam in us
into, v. 649, 650observations on the
a short draft of, v. 124,126
Index Erpwrgatorius, 661
Images, the worship of, expressly forbidden Indians: how private Christians, resident
by the second commandment, vi. 282
among them, may be helpful to remove
this doctrine taught leng before Luther,
obstructions to their reception of the gos578, 679-decree of the council of Elvira
pel, iv. 426-432what ways they are to
against worshipping God by images, 68
take to help on the entertainment of the
doctrine of the council of Trent concerngospel by them, 432-436
ing images, 283refutation of it from Indignation, in what sense a concomitant of
scripture, 284-286though civil honour
godly sorrow, v. 517
may be paid to the images of kings and Indulgence of children, what is not sinful, Hi.
princes, it does not follow from hence that
166what indulgence is sinful, 167-169
the images of Christ and of the saints
indulgent parents are cruel to themmay have religious respect paid to them,
selves, their posterity, and the church of
287no indignity is offered to a prince by
God, 169proof of this from the history
breaking in pieces those pictures which he
of Eli, 169-174of David, 174-179
had already expressly forbidden should be
what gracious parents must do for the
graven, painted, or made, 287in what
conversion of those of their children, whose
manner images may be worshipped and
wickedness has been occasioned by their
are worshipped by the church of Rome,
sinful indulgence, 179-184
287-292caution against the worshipping Indulgences, nature of, vi. 314the novelty
of God by an image in particular, 295
of them proved, 613, 614exposure and
proceedings of the emperor Leo III.
refutation of the unsound hypotheses on
against image-worship, 579
which Papists baud them, 314-316
Imagination, defined, ii. 387
they hold that the Pope, through the fulImitation, a mode of becoming partaken of
ness of apostolical power, may grant a
other men's sins, i. 128on the imitation
most full pardon by indulgences, 317the
of Christ, see Jesus Christ, II, page 658
falseness of this position proved from
infra.
scripture, 317texts cited by Papists in
Immanent act of God, observation ,. 424
favour of indulgences examined and reImmortality of the soul, demonstrated, iv.
futed, 318indulgences proved to be a
9-11
novelty, 318, 320-322 the intolerable
Impemtency, nature of, under the gospel, iv.
burden of indulgences complained of by
203will expose men to most intolerable
the princes of the Roman empire, 322,
323shameful sale of them, v. 563 ; vi.
judgment at the day of Christ, 204and
why, 204, 205aggravations of its sinful361-363especially by Tetzel, vi. 323
ness, 205-it resists the loudest calls of
contradictions in the pretended requisites
God to repentance, 206is the highest
to an authentical indulgence: the authocontempt of God, 207is a disappointing
rity of granting it, 324piety in the
of God in his end, 207, 208has much
cause, 325the receiver of an indulgence
folly in it as well as sin, 208shows greater
must be in a state of grace, 326what is
wilfulnees in sin, 209is attended with
pardoned by indulgences, 327the kind
of punishments pardoned by indulgences,
greater resistance of the Spirit, 209
wherein its greater intolerableness wiD con328the cheats of indulgences exposed,

657
INDEX OF THE PRINCIPAL MATTERS.
339the; are injurious to Christ, 8*0, Invocation of angels and saint, unlawfulness of, was taught long before Luther, vi.
381and to souls, 331practical UMe to
579, 580
be made of the doctrine of indulgences,
Irreverence, or want of a sense of God's pre882-337
sence, a cause ef distractions of thought in
InfalUbUity, parallel of the doctrine of lie
prophets, of Jesus Christ and his apostles,
holy duties, i. 409
ef the Protestant, aad of Papists, concerning, vi. 562-656there ie no external Jereoeam, design of, in setting ap the calves
at Dan and Bethel, vi. 291, 292
supreme and infallible judge in the church
of God, to whom all Christians are obliged Jtrvmey testimonies ef, to public prayer
being in a known tongue, vi. 206to the
to submit their faith and conscience in all
sufficiency ef the scriptures, 577transmatters of religion, . 651assertions of
the Papists oa this subject, 651, 652related them into die Dalmatic tongue, v.
futations of these assertions in four argu687
ments: first, this authority which they Jesuits, their principle of implicit obedience
to their superior*, iii. 241their wicked
pretend to, is greater than that ever claimed
by the apostles themselves, or which they
and immoral -principles exposed, vi. 363
exercised in the church of God, 652, 653
365
secondly, such pretended authority is JESCS CHRIST, meaning of these two
contrary to that command of the trial of docnames, v. 204
trines, which is laid upon all Christians, 653- /. Doctrine <tf tcripture relating to the peron and office* of Christ. The Lord Christ,
65thirdly, the danger of following false
guides, 666-658fourthly, the want of diin his person and grace, is to be proposed
vine appointment and promiee, 659-661
and represented unto men as the principal
proofs that Peter was not constituted by
object of their faith and love, iii. 215, 216
he was truly God, equal with the Father,
Christ die supreme and infallible judge of
of the same atare and substance, v. 206
all matters and controversies in religion; and
that the popes, aa his successors, are not in207as he is truly God, so i he complete
vented with the same authority, 661, 662
and perfect man, 20God and man in
such authority nowhere challenged by
one person, 208which union of two naPeter, 663nor was it ever given to him
tures in one person is without confusion
by the apostles, 663-665nor can it
or transmutation, 208Christ is the sole
be arrogated by the popes, 665, 666
head of the church, iii. 229objects of bis
last prayer before his sufferings, especially
proofs that council are net infallible, 667
and also that the decrees of popes confor union of believer with God, 611-616
firmed by general council are not infal-what encouragements we have from this
lible, 668the duty of Protestants, 669
prayer, that this union and the blessing
-672
relating thereto shall be vouchsafed, 616
Infants, the distempers and death of, are
-621practical use of this subject, 621an effect and proof of original sin, v. 119
624bis design and end in his incaras also is their aptitude to evil and
nation, iv. 253, 254he is the Mediator
backwardness to good, 120and the bapof the gospel-covenant, v. 187, 188true
tism of infants, 110, 111
and saving faith receive a whole Christ,
Infirmities, bodily, will all be removed in
upon judgment and choice, on God' terms,
heaven, v. 495
362and make Christ precious to beInfluence of ordinances, defined, i. 564, 555
lievers, 365is the supreme object of our
rules for keeping this influence on our
love, iii. 147, 148the only foundation of
souls, 555-565
the church, vi. 60, 61characters of lore
Inheritance of saints has no corruption, sucto Christ, 173-186how we may get our
cession, or division, v. 334nature of the
love to him kindled and inflamed, 186-193
heavenly inheritance, 503-505who inthe manifestations of God to us in Christ
herit H, 505, 506
are those which alone can produce those
Inhetion, original sin becomes ours by, v.
due apprehensions of God, with which we
128
must draw near to him, 363this proiniquity, departing' from, no cause of justiposition illustrated in the case of Abraham,
fication, iv. 271-273nor of our salva363-366the divine essence or Godhead
tion, though it has its influence upon our
in Jesus Christ, the proper object of all
salvation, 273exhortation to depart from
worship, 367the humanity of Christ, the
iniquity, 282-284
medium by which we have access to God
Innocent fill., pope, profligacy of, 367
in all our worship, 367,368if we would
Intpiration, defined, v. 68
offer thank to the Lord acceptably, we
Intoxication, spiritual, a cause of' sleepy
must do it in the name of the Lord Jesus,
conscience, i. 9
430wherein Christ is all to sincere
Invention, and many invention," what
Christians, 603to free them from whatthey mean, v. 83
ever might hinder their salvation, 503
Invu&le thing, the sight and enjoyment of,
in making expiation for sin, 604-507to
an effect of saving faith, v. 359
| fill the souls of believer* with all that goo4

658

INDEX OF THB PRINCIPAL MATTERS.


which may fit them for happiness, 507
we may be able to follow his example,
to fill all ordinances with power and effi450his sermon on the Mount, a model
cacy, 508in furnishing us with strength
of doctrine, v. 14. See Exaltation of
and assistance to persevere, 509how
Christ, Humiliation of Christ, Knowledge
Christ is all to believers, 610what adof Christ, Name of Christ, and Satisfacvantage is it to believers to have their all
tion.
in Christ, 51 Ipractical uses of this doc- Jewish people, state of, after their return
trine, 512-516all prayers are to be
from the Babylonish captivity, iv; 165
offered in the name of Jesus Christ, ii. Joan, pope, notice of, vi. 368
245what gifts of grace must be in exer- John the Baptist, prophecy concerning, excise in order to prepare for Christ's coming
plained, ii. 507, 508his character, iv.
by death and judgment, 682-690the
173and ministry, 174by whom it was
consideration of eternity should make us
attended, 175 a burning and shining
more patient and joyful under sufferings
light, v. 9
for Christ's sake, iv. 23dishonour done John Damascene, miracle pretended to be
to Christ by uncharitable contentions, 240
wrought on, vi. 121,122
from what fear of death he delivers the John, surnamed the Faster, bishop of Con,
children of God, 255-257and by what
stantinople, reproved for assuming the title
means, 257-260he is to be valued by
of "universal head," by Pelagius II. and
us above every thing which we account
Gregory the Great, bishops of Rome, vi.
precious, v. 229, 230an interest in his
603-606
blood, to be attained only by faith and a John XII., pope, profligacy of, vi. 366
hearty acceptance of Christ, 231nature Joseph, remarks on the temptation of, and
of the union which subsists between Christ
his repulses of it, iv. 385
and true believers, 285-290the govern- Joshua, valedictory address of, to the Israelment of Christ to be owned publicly, 520
ites, ii. 194-198what is meant by his
he is contemned, when bis interest is
" house," 199his resolution to serve the
slighted, 521the offices of Christ, set
Lord, 201
aside by Papists, vi. 145the fulness of Joy, spiritual, an effect of saving faith, v. 359
his satisfaction set forth in scripture, 244,
it is necessary to the singing of psalms,
245his prayer that believers might perand hymns, and spiritual songs, ii. 82
severe, a ground for their perseverance,
a joyful frame of mind, when an answer
416, 417
to prayer, 184how joy and comfort arise
//. Jesus Christ it our example, generally,
from faith, 527, 528properties of holy
i. 36, 597not to be imitated in all his
joy, 536its object, 537
actions, iv. 429our obedience cannot be Jubilees, Popish, account of, vi. 321, 322
meritorious, as his obedience was, 440 Jude, scope of the epistle of, iii. 129,130
nor can our greatest sufferings for righte- Judge of controversies, parallel of the doctrines of the prophets, of Jesus Christ
ousness' sake be in tine least expiatory of
sin, as the sufferings of Christ were, 440
and his apostles, of the Protestants, and
Christ is to be followed by us in bis
of Papists, concerning, vi. 648-550that
self-denial, 440, 441in his enduring of
the pope was no such infallible judge of conthe world's hatred, 441in his resisting
troversies, was taught long before Luther,
584-592
and overcoming the prince of darkness,
441, 443in his contempt of the world's Judgment, day of: the certainty of it, iv.
glory, and contentment with a mean and
200, v. 460why there must be such a
day, 460when it shall be is uncertain,
low station, 442in his living so very
and why, 461who shall be the Judge,
beneficial a life, 442in his profitable and
edifying communications, 443in his
461, 462the summons to the trial, 462
manner of performing holy duties, 444
the manner of the Judge's coming, 462,
483-^he process of the trial: its univerin his humility and meekness, 444in his
love to God, 445in his sufferings and
sality, 463its formality, 463, 464cirdeath, 445arguments to persuade to the
cumstances of the trial: its impartiality,
imitation of Jesus Christ: the greatness of
464exactness, 464perspicuity, 465
the person who gives the example, 446
supremacy of the court, 465effect or
the relation in which saints stand to him,
consequence of the trial: segregation of
446 they are fore-ordained to conformity
the godly and the wicked, 465sentence
to him, 446walking as Christ walked
of absolution pronounced upon the godly,
will make it evident that we are in him,
465and of condemnation pronounced
447following hie example honours him,
upon the wicked, 466 execution of the senand credits Christianity, 447he fretence, 466when some sinners will fare
quently calls upon us to follow him, and
worse than others, iv. 200there will be a
distribution of punishments according to
observes whether we do so or not, 448
we must follow Christ's example, that
the exact rules of justice, 200Christ's
we may enter into glory, 448, 449
saying that it will be so, 201why it will
special obligation of ministers to follow
be more tolerable for Sodom and Gomorrha at, than for Capernaum, 201, 202-*
Christ' example, 449directions that

INDEX OF THE PRINCIPAL MATTERS.

659

Christ is the strongest motive to departing


the wont of the Heathen, who never had
from iniquity, iv. 279*281 holiness is
Christ preached to thorn, thall flare better
than thorn who continued impenitent under
indispensably necessary to justified person, 274-279justification proved to be
the gospel, 802the consideration of it,
not from eternity, against the Antino powerful motive to repentance, v. 408,
mians, v. 320-323manifests the holi409the expectation of it* approach a
ness, wisdom, and grace of God, 323, 324
help to repentance, 433, 424importance
practical uses of the doctrine of justifiof believing the doctrine of the resurreccation, 324, 326exhortations founded on
tion,'466deplorable state of the wicked,
it, 326-327testimonies of the fathers
467exhortation to possess ourselves with
to the doctrine of justification by faith, vi.
the thoughts of the day of judgment, 468
and to prepare for this last great trial,
64-67
469consolation from this doctrine to a //. The doctrine of justification by faith
dangerously corrupted in the Roman
believer in discouraging fear, weakness of
grace, and censures of the world, 470
church, vi. 261the Romanists call that
"justification," which, in scripture, in
Judgments, impending, may be averted by
"sanctification;" and what, in scripture,
magistrates suppressing profaneness, iv.
is "justification," they admit not, as dis499and may be removed where they are
tinct from inherent righteousness, 262
already come, 600national sins expose
nations to judgments, 589-691why God
this position examined and refuted, 262sometimes moderate and refrains his
267the scripture doctrine of justificajudgment, 693difficulty of judging of
tion set aside by the Romish doctrine of
national judgments, 694repentance is
inherent grace and merit of congruity,
necessary to anticipate and avert the judg268, 269the doctrine of the council of
ments of Ood, v. 400-403disregard of
Trent on this subject, 67refutation of
the judgments of God, a note of insensiit, 269the Romish doctrine of justificability to repentance, 411
tion sets aside the satisfaction of Christ as
Julius II., pope, profligacy of, vi. 368
unnecessary, 269-361renders the merit
Justice: no commutative justice between
of this redemption unnecessary for the
God and hie creatures, iv. 273the juspurchasing of eternal life, to which we are
tice of God satisfied by the death of Christ,
accepted in justification, 261-263and
v. 224, 232the impartial justice of God
set aside the application of this redempagainst sin, 227
tion, 263-266application of the subject,
JUSTIFICATION.
266-267parallel of the doctrine of the
I. Doctrine of just^cation generally. Justifiprophets, of Jesus Christ and his apostles,
cation briefly defined, vi. 261the doctrine
of the Protestants, and of Papists, 668
of justification by faith briefly proved by ///. Justification by works, the Popish docscripture, 63, 64is not to be confounded
tine of, refuted, ii. 379
with sanctification. v. 304is one of tike Jvftin Martyr, testimony of, to public serprivileges of the gospel-covenant, 186
vice being in a known tongue, vi. 324to
and an effect of saving faith, 366to be
the sufficiency of scripture, 674to com
justified implies that the person is charged
munion in both kind, 681
with guflt, and pleads for himself, 804 Justinian, the emperor, constitution of, ea
we can never be justified at the bar of
joining public prayer in a known tongue,
God by pleading Not guilty," 306, 306
vi. 306, 307
the only plea upon which a guilty person
may be justified, is, to plead mercy for Kingdom, the heavenly, how prepared from
the sake of some satisfaction made to the
the foundation of the world, v. 602in
honour of the law, 307which no man
what sense it may be said to be preparing,
could ever make, nor any creature for him,
603the admission into it, and by what
307Christ has made such fall satisfactitie, 603-606who are admitted into it,"
tion, that it stands now with the honour of
606,606their formal introduction into it,
God to justify sinners upon the terms of
606-608
the gospel, 308-316how upon this plea Kingdoms, dissensions are the cause of the
the sinner is discharged or justified, 316,
ruin of, iv. 226, 226and in what man317weighty Inducement moving God
ner, 227, 228
hereunto, 314, 316the death of Christ Kingly office of Christ explained, *. 212
the primary cause of it, 262-267upon
also the kingly office of the saints, 834,
what terms both God and Christ have
836
agreed to justify sinners, 316, 316how Kings: how Christian king are to inquire
upon his plea the person justified is disafter news, iv. 640kings and emperors
charged, 316, 317how free grace justinot rightful subjects of the pope, v. 691
fied, 317how Christ' satisfaction, 318
the highest ecclesiastical power and authohow the gospel, 318how faith, 318
rity, as such, lower than that of the sovehow God, 318, 319how works, 319
reign in all matters, chil and secular, 720
how the Spirit, 319, 320 justification
the pope cannot be raised to the dignity
through the name and merit of Jesus
of sovereign over secular princes or king

660

INDEX OF THE PRINCIPAL MATTERS.


721their subjects cannot be absolved
others the tilings of God, 18^practise
from their allegiance by the clergy, 722
what yon know, and live up to what yon
nor can excommunicated kings be deprived
have learned, 18miserable condition of
of their dominions, 723-725king and
those who are without knowledge, 18, 19
other sovereign princes are not rightful
folly of those who cry down knowledge,
subjects to the pope, 726, 727regulaand consequently cry up ignorance, 19
tions concerning the election and religion
the wickedness and great sin of those who
of the kings of Israel, ii. 57, 58
keep others from knowledge, 19, 20
Knee See Bowing the knee.
every one that desires to be saved should
KNOWLEDGE.
labour after such knowledge in spiritual
I. Knowledge, generally : knowledge a
things, as is most conducing to so high an
means of attaining love to God, i. 589
end, 21the usefulness of this knowledge,
what is that spiritual knowledge which
21especially for the avoiding of sin, 22
they ought to seek for, who desire to be
and the profiting by ordinances, 22
saved, ii. 2, 3no man who is in a capaspiritual knowledge most delightful, 22, 23
city of getting more knowledge ought to
greatly adorns and beautifies the soul,
acquiesce in just so much, 4they ought
and is a most becoming thing, 23God's
to know more in proportion to then better
knowledge of " the election " a ground of
means for getting knowledge, 4 those
the perseverance of the saints, vi. 413
who live under the gospel ought to abound
415
more in spiritual knowledge than those //. Knowledge of Christ) excellency of,iii.295
who lived before the coming of Christ, 4
its sources, 296, 297to grow in this
and those who live in the reformed
knowledge is to have a fuller apprehension
world in this age of light should abound
of his Godhead, 297, 298a clearer sight
more in knowledge than those who lived
of his humanity, 298a more plain and
before the Reformation, 4they who live
full persuasion that he was ordained to be
under better means of instruction note,
a Redeemer, 299a greater insight into
should know more than such as have not
his sufferings, 300a more fruitful eyeing
the like means, 5they who have more
of his resurrection and going unto the
time for gaining knowledge are concerned
Father, 300a greater satisfaction about
to know more than those who have less
his imputed righteousness, 301a more
constant
and fiducial eyeing of his intertime, 5they ought to know more in proportion to their better capacities for receivcession and of his compassion, 302a
better acquaintance with his power and
ing knowledge, 5in proportion to the
use which men have for their knowledge,
continual presence with his church, 302
and the more good they may do with it, so
a better understanding of him as Mediator
much the more knowledge will be expected
of the new covenant, 303and a more
of them, 5in seeking knowledge men
earnest looking for his word appearing,
should first study those truths which are
303the properties of the knowledge of
Christ, 303-305directions for increasing
most confessedly necessary to salvation,
6-8 men should labour after such a
and growing in this knowledge, 305-309
knowledge of the truth, as shall enable
what use and improvement is to be
them to " give a reason of the hope that
made of this knowledge, 309-313
is in them," 8especially they should
give themselves to the study, and labour Labour of love, how demonstrated, vi.
after the knowledge, of present truths, 9
396
labour far such knowledge as may defend Lady's (Our) Psalter, specimens of idolathem from the errors of the times and
trous devotions in, vi. 101
places in which they live, 10and seek Laodicea, council of, decree against the invoespecially for such knowledge, and study
cation of saints and angels, vi. 679
such truths, as have the greatest influence Latin Vulgate. See Pitlgate.
upon practice, 11 every man should Latria of the Romish church exposed and
labour to get as much spiritual knowledge
refuted, vi. 103
as he can, without the neglect of other LAW.
duties, 12caution against curiosity in the I. Law of God is the rule of rectitude, v.
pursuit of spiritual knowledge, 13, 14
83, 84law is two-fold, 86the law given
and against pride, 14means to be used
to Adam at his creation was partly natural
for attaining such knowledge as is needful
and partly positive, 84every natural man
for us; humility, 14we must deny carand woman is exposed to and under the
nal reasonings, 15be diligent in reading
curse of the law, 141.143what duty
the scriptures, which, however, does not
the law of God exacts, 158the penalty
preclude us from making use of other good
it inflicts, 159the operation of both* with
books by faithful servants of God, 15be
fallen man, 159, 160the humiliation of
diligent and regular in attending on the
Jesus Christ in putting himself under the
word preached, 15, 16pray earnestly for
law of God, 215the law of God is satisknowledge, 16 take time for getting
fied by the death of Christ, 232the law
knowledge, 17 be much in teaching
of the first covenant made with Adam, not

INDEX OF THE PRINCIPAL MATTER.


executed nor abrogated, but released or
dispensed with, 312-315
//. Latet of man, what iiiflaence they ought
to have in the decision of what is decent
in apparel, iii. 609, 610ineffiuacy
sumptuary lam on this subject, 492
proofs of the conflict between the law of
the mind and of the members, i. 286
nature of it, 287-290the law of nature
dictate family-prayer, li. 202-206
Lawful thing* become sin to us when they
hinder OB in the way to heaven, i. 469
and when they become passionately beloved, 460how we may judge of our
hearts, and know that they offend in the
pursuing, use, and enjoyment of lawful
things, 461-464what sins attend the
immoderate sinfol nee or abuse of lawful
comforts, 464-466
Legal covenant- See Covenant, II. rupra.
Lending, in what case a mode of exercising
charity, i. 226
Leo III., emperor, proceedings of, against
the worshipping of images, vi. 679
Leo the Great, bishop of Rome, testimony
of, to communion in both kinds, vi. 682
Leo X., pope, sanctioned the Bale of indulgences, v. 663; vi. 322
Levity of our spirits, a cause of distraction
in prayer, i. 407levity of-mind a cause
of uncouth fashions, 612
Liberty of spirit, when a sign of answers to
prayer, ii. 183
Licence for reading scripture, forbidden by
Papists, v. 683tor whoredom, sold by
the popes, vi. 362, 363
Life of religion, what it is, i. 621, 622
life, one of the privileges of the covenant
of grace, ii. 91life and its comforts,
considered in themselves, are eligible and
desirable, 665have their subservience to
better things, 656the apostasy of our
hearts and states from God, sets our lives
and comforts in their capacity of being
snares to us, 667life and all things
must be disregarded, as they are separate
from God, and set against him, 667
whence this regardlessness of life becomes
a possible attainment, 667, 668what we
must do to overcome the inordinate love of
life, 668, 659directions for overcoming
it, 659-662
Light of the world, how Christians are such,
ii. 460, 461doctrines thence resulting,
461, 462how they are to let their light
so shine before men, that they may see
their good works. See fPorks.
Why
God is called " Light without darkness,"
iv. 40John the Baptist, a burning and
shining light, v. 9
Likeness to God, in dignity, officesj and dominion, the privilege of adoption, v. 333336

Likcnest of tinful fteth, explained, and how


Jesus Christ was found in it, v. 216
j
Livery of the followers of the man of sin, j
vi. 14, 16
1

661

London, apostrophe to, on her peculiar


means and privileges, iv. 313
Lord, in what sense Jesus Christ is the
Lord," v. 253, 264how every tongue
must confess this, 254
Lord' day, a seasonable time for works of
mercy, i. 222the strict observance of it
recommended, as a mean of suppressing
profanenesa, iv. 613-616
Lord't nipper, the true doctrine of, briefly
stated, vi. 466-467the improvement of
our baptism is the best preparation for it, ii.
96institution of, by Jesus Christ, 128132for what end he instituted it, 132,
133the obligation to partake of it, 133
qualifications for partaking of it, 133
capacity to discern the Lord's body in this
upper, 133,134those who have fellowship with God in Christ, 134, 136the
indispensable duty of partaking thereof,
135,136the great sin of neglecting this
command, 136the relation of believer
to Jesus Christ, who gave it, 137the
easiness of the command, 137which is
both pleasant and honourable, 138the
time when it was given, 138the contempt thrown upon this ordinance by neglect, 139hypocrisy of neglecting it, 139
such neglect i scandalous, 140and a
contempt of the practice of the churches
of Christ in all ages past, 140neglect of
this ordinance an act of unmercifulness to
the soul, 141answer to the objection
that it is but a ceremony, on failure in
which God will not be concerned, 141
that God will not east off the regenerate
for the disuse of a ceremony, 142that
it is needless, because Christ is remembered in the preached word, 142, 143
the objection from not being prepared worthily to receive, refuted, 143, 144the
cup in the Lord' supper taken away from
the people, by the church of Rome, vi. 78
the attendance of the Saviour toward
hi church, in the Lord' rapper, 499the
presumptuous sacrilege and injustice of
the church of Rome in depriving the people of both kinds, 600the folly of those
who deprive themselves both of the sacred
bread and the cup in this ordinance, 501,
602this legacy of Christ to be carefully
improved, 60Sthat in the Lord's supper
after consecration there ie true and real
bread, and true and real wine, was a doctrine taught by many long before Luther,
683, 684the adoration of this sacrament, a novelty, 616on the people's right
to receive bread "and wine in the Lord'
supper, see Communion in both Kindt.
Losset, considerations for contentment under, ii. 670-672
LOVE generally defined, i. 674, 646, 646
the inordinate love of things lawful, an
impediment of our love to God, 588the
grace of love, both Christian and conjugal,
a powerful support to childbearing women,
iii. 649-561the object of our love,-iv.

662

INDEX OF THE PRINCIPAL MATTERS.


456 467ite formal nature, 458-460
of Christ, ii. 636, 636came of it, 536
there is something in the love of Christ
genuine productions, 460, 461intensewhich in this present state surpasses all
ness of ale principle, and vigour of the
perfect knowledge of it, iv. 288-292
practice, 463things provoking to love,
its length, 292depth and height, 293
462-464the management of which is
there is a sufficiency of the love of
to be considered, 464-468- love will hold
fast the troth, v. 636
Christ to us, which may be known, 294/. Love of God, natnre of, i. 574,668,664
397propositions illustrative of the naIts source, iii. 878metaphors illustrature of love of ChrisV i. 172-174
we may know it by ourformerconvictions,
tive of it, i, 675, 576what it is to love
175, 176where it dwells in sincerity,
God with the heart, 676 with the
there is some impression of the Father's
whole heart, 676,677with all the soul,
love to the soul in him, 176we love
577, 578with the mind, 678and with
Christ in-sincerity, when that affection in
all our mind, 579it is our indispensaus is qualified according to the various
ble duty thus to love God, 579it is the
excellencies that belong to the person of
first and great command, 580-584
our Lord, 177,178if our love be sinwhat abilities are requisite for the percere, it is a hearty desire of and complaformance of this duty, and how we may
cency in Christ, in all his offices, 179obtain them, 684-686impediment of
181and we have fellowship with Christ
our love to God, 686self-love and love
in his honours and dishonours, 181, 182
of the world, 686spiritual sloth and
Christ is accounted by the soul to be its
carelessness of spirit, 587the love of
treasure, 182our sincerity in love may
any em, 688inordinate love of thing
be known by the value we put upon ourlawful, 588inward means of attaining
selves as well as upon Christ, 183the
love to God, 589directing means, 689
soul wfll be often busied in the contemplapromoting meana, 689-693sustaintion of Christ, 184there will often be a
ing and conserving means, 593outward
willingness to part with au for him, and
mean: directing, 594 exemplary
to stoop to the meanest offices for his sermeans, 696-697how to improve and
vice, 184it wfll reach to all that have
augment our love to God, 697signs of
an union with him, 184 sincere
true love to God, 361degrees of love
love to Christ may be known by its
to God, 598.604its properties: negaconcomitants, 186counterfeit and true
tive, 605, 606absolute properties, 607,
love to Christ, how to be distinguished,
608transcendent, 608, 609effects of
185, 186the danger of being without
the love of God, 609-615concomitants
this grace, 186-188moving consideraof it, 616-617persuasive motive to
tion
to provoke all that love their souls,
love God, 617he is our great Benefactor,
to look after it, 188-191directions to
617,618love to God ennobles all other
those who have not this love, how they
grace, 618rectifies aD other loves, and
may attain it, 191-193and to those
keeps them in due bounds, 619our love
who have it, how it may be increased,
to God doth more sensibly quiet our
193-the love of Christ constraineth us to
hearts, than God's love to us, 619want
holiness, iv. 280magnitude of Christ's
of love to God, a cause of distraction of
love to believers, v. 291
mind in holy duties, 408wherein the
love of tine world is inconsistent with the ///. Love of our neighbour; who is our
neighbour, i. 623, 624 how we ought to
love of God, 664-J669how much the
love our neighbour as ourselves, 638
love of God transcend the love of the
in the same things hi which we show love
world, 659, 660a sense of love to God,
to ourselves, 628 particularly hi the
a means of raising good thoughts, ii. 407
thought we have of ourselves, and in the
it is the duty of the children of God to
judgments which we pass upon ourselves,
keep themselves in the love of God, Hi.
629in our speeches concerning our130,131how this is to be done, 132selves, 629u631in our desires which
146motives to mis duly, 146-148
are always after something good, 632
If we keep ourselves in the love of God,
by our endeavours, 632, 633by seeking
we need not fear the hatred of men, 160
the conversion of the unconverted, and by
-162what obedience springs from, the
seeking and endeavouring the increase, of
love of God, 373-375the love of God,
their faith, holiness, and comfort, 636by
and wfllmg obedience to his commands,
loving them freely, 636unfeignedly, 636
a test of our love to his children, 376fervently, 636and tenderly, 636, 637
377love to God, the best principle of
whether it be our duty to love our neighholiness, iv. 280Christ's love to God,
bour as much as ourselves, 638, 639
an example to be followed by us, 446
and with the same degree of love, 639,
God the supreme object of love, for his
640the command to love our neighbour is
excellencies and benefits, v. 46-49
violated by uncharitable contention, iv. 239
//. Love of Christ, defined ii. 636the
inexpressible love of Christ to sinners, in IV. Mutual love of Christians a happy
means of preserving the Christian interhia death, v. 226characteristics of the love

INDEX OF * PRINCIPAL MATTERS.


st among us, 1. 88how greatly it
would contribute to the vigour of the
Christianttfe89wouldinsure ehristiana
with sacred courage and fortitude, 90
would abate the TmhaQowed fin of anger
and wrath toward one another, 9
would oblige to act of mutual kindness,
91would can* prejudice and jealousies
to ceue, 91would make us more apt
to yield to one another, 99would make
us abstain from mutual censure, 93-101
would oblige us, after competent endeavour of mutual satisfaction about the
matter wherein we differ, to forbear urging one another concerning them, 101104would make ua forbear reviling and
exposing one another, 104how we may
know the sincerity of oar love to the children of God, from our love of God and
obedience to hi command, 375importance of all true believer uniting in holy
love together, vl 93, 94
r. Love of Mwwlw*: a duty, i. 684, 625
man ia bound to love hi own body,
and ia bound to preserve the life of it,
685 but chiefly to love our own eoul,
696why no expreM command in seriptore to love ounehea, 696,697no one
can love himself aright, while he remaina
in tin, 698we should love ounelvea
holfly, 633,634
PI. Lew of ike world: what it i to love
tike wodd, i. 646, 647marka of predominant love to the world, 647it i to
affect aome private, particular, inferior
good, aa the chiefest good, and laat end,
647,648to hist after the pleasure of
the fleah, 648to hut after riches aa our
chiefeat good, 648,649to Inat after any
worldly grandeur, 649predominant love
of the world, in regard of it subject,
conaiata in an habitual bent of heart
toward some inferior good, for it own
elf, 649, 650to love the world ia to
have the heart bound up in, and made one
with, the world, 660and under the dominion of the world, 650, 651to spend
the beat of our time, thoughts, atudiee,
are, and endeavour for the procuring or
conaerving of worldly good, denote predominant love to the world, 651and w>
doe the making of the creature the object, not onh/of ouruse, but of our supreme
fruition, complacence, and satisfaction,
659,663love of the world la an impediment of love to God, 586, 587wherein
the love of the world is inconsistent with
the love of God* 664it i contrary to
the love of God, 654it rob God-of the
honour due to him aa the chiefeat good,
655it breeds confidence in the world,
and draw off the heart from God, 656
is idolatry, 666is spiritual adultery,
656ia a deliberate, contrived hut, and
so habitual enmity and rebellion against
God, 656it forms our profession into a
subserviency to out worldly interest, 657

663

is the root and cause of aU sin, 667


stifles conviction, and is the disease and
death of the soul, 668pollute our
whole being, and causes wan, confusion,
and disorders, 658causes apostasy from
God, 668transforms a man into die
spirit and humour of the world, 659
and into a beast, so making him altogether incapable of love to God, 659doctrinal corollaries, 659u669 practical
uses, 663-666
. Love, conjugal, nature of, ii. 989,283
pattern of it, 284-386-it effect., 986990
Love-vMtt to the soul, an effect of love to
God, 1. 613, 614
M, defined, iv. 469it cure,
463-474direction for the cure of a lukewarm temper, 474-480
LmtU of the flesh are the principle and root
of sin, i. 88walking in the Spirit, the
beat expedient for not fulfilling them, 89
-99directions for checking the beginning
of them, 99-101and for queuing them,
101-107exhortation to practise such
direction, 109.111invaluable benefit of
restating the lusts of the fleah, Illstrong and unmortifted, one cause of
mortal distraction in holy duties, 408
lusting after the pleasures of the fleah,
a mark of love of the world, 648 and
so i me hut of the eyes, or lusting
after riche aa our chiefeat good, 648,
649
Lutker, Dr. Martin, progress of me Reformation under, v. 553, 554brief and satisfactory answer to the question, Where was
your church before Luther vi. 83a full
answer to this question, 576-696
Lyra. See Nicoia* de -Lyra.
Magittratot, the office of, of divine inatitu- .
tion, iv. 489the sin of those who refuse
subjection to them, 483the evil and fatal
consequence of rebellion against mem, 483
the end of the 'office of, 483, 484it is
their duty to suppress the acts of profaneness, 486and also the growth and
spreading of it, 487how it ia their duty,
488they are God's vicegerent or representative 489-they are to consider
what is the work and business of their
place, 490-492and are not to tolerate
profaneness, 499evfl consequences of
their neglecting to suppress it, 494,495
they will pull down upon their own heads
the guilt of all the profaneness which is
committed, 496-498and also the wrath
of God upon the nation as well as them*
selves, 498magistrates may prevent a
judgment and dispel the cloud which
threaten a storm, 499and remove judgment when they are already come, 500
the suppression of profaneness ia an excellent way for making rates a blearing to
the people over whom they axe et, 501
a conscientious can for die suppression of

664

INDEX OF THE PRINCIPAL MATTERS.


profanenese would engage God in behalf of
from this doctrine, 149-163exhortations
those rulers in whom that care is found,
and directions founded on it, 163-166
602what mean they are to use for this
his impoteney to help himself out of the
purpose, 503themaelve should eet good
misery of his estate by nature, 167-160
example, 603, 604it will be an excelhis case, as a fallen creature, kow set forth
lent thing lor them to frown it down, 606
in scripture, 160, 161and hi cure, 161,
and oppose it by severe laws, 606
162his impoteney further proved from
impartially put in force righteous and good
those assertions, whereby all power is
denied to man to convert himself to Ged,
laws, 607, 608put the sword of justice
into the hand of good and faithful men,
or to do any thing spiritually good, 162
608search out diligently the nurseries of
165why God permits this impoteney to
it, 610encourage faithful inferior officers,
lie upon him, 166,166practical use of
611strict observance of the first day of
this subject, 166,167
the week recommended, 613616address Man of si, the pope proved to be, vi. 116.
to Ihe sovereign and to magistrates, 617,
See Antichrist.
618faithful magistrates are to be highly Manichees, erroneous opinion of, the origin of evil, i. 108
valued and esteemed, 620and their work
to be made as easy to them as it can, 621 Marriage>, wickedly prohibited by the church
-623how magistrates are to holdfast the
of Rome, vi. 78, 79the lawfulness of the
form of sound word, for a test of the
marriage of ministers was taught long
public ministry, v. 618 because civil
before Luther, 581novelty of prohibiting
peace is bound up in ecclesiastical, 619
their marriage, 609-611doctrine of the
for the keeping of youth untainted, 619
Romish church on this subject, 340, 341
what is to be done by them'when religion
it i devilish and wicked, 342contrais to be planted, 619what is their duty
dictory to scripture, which allows marriage,
when religion is planted, 621the magis343and is so far from excepting the
trate is to see that religion, when once
marriage of the clergy, that it plainly
planted, is not to be violated, 621
allows the marriage of such persons, 343
Maintenance, or the encouraging of men in
"346the Popish doctrine, forbidding the
sin, a mode of becoming partakers of their
marriage of die clergy and all who are
sins, i. 130
under the celibate vow, forbids what the
Man, the humiliation of Jesus Christ in beword of God doth in some sense command,
coming man, v. 216and appearing as a
346-348the devilish wickedness of the
sinful man, 216-218the structure of Hie
Popish doctrine, which forbids the marbody of man, a proof of the existence of
riage of the clergy and of those under the
a God, 36was created in a holy but
celibate vow, shown from its leading to
mutable state, 82, 83, 88his defection
lewdness, 348, 349and from its forfrom his primitive state merely voluntary,
bidding the marriage of such, that they
86practical reflections on the original
may merit the kingdom of heaven, 349,
and present fallen state of man, 88-92
360the devilish wickedness of the Popish
as a rational creature and voluntary agent,
doctrine, which forbiddeth the marriage of
man is obliged to take God for his governor
the clergy, and of all under the celibate
and ruler, ii. 203being made by God a
vow, 363refutation of Popish arguments,
rational creature, is governed in a way
to prove the unlawfulness of the marriage
suitable to such a creature, 204all men
of the clergy, and of all under the celibate
have a law written in their hearts showing
vow, from the nncleanness falsely alleged
them the evil which is to be shunned, and
to be contracted by marriage, 854from
the good to be embraced, 206, 206man
scripture, 354-369from the authority of
is bound to endeavour the good of society,
councils and ecclesiastical history, 360
and of every member thereof, 209, 210 and from popes and fathers, 361woful
men, why placed in different conditions,
effects produced by this doctrine, in the
iii. 400, 401the misery of man's estate
wicked indulgences granted by popes, 361by nature, v. 136he is exposed to the
363in the wicked principles of the
wrath of the Lawgiver, 137-441and to
Jesuits, 363-366 and in the wicked
the curse of the law, under which he is,
practices both of popes and others under
141-143proofs that every natural man
the celibate vow, 366-370practical uses
and woman is obnoxious to all the effects
of the subject, 371
of the wrath of God, and of the curses de- Mary, the Virgin, specimens of idolatrous
nounced in his word, from the effects of such
prayers to, vi. 100, 101 testimonies
wrath upon the body, 143upon the mind,
of fathers against the worship of her,
118, n.
144the memory, conscience, and will,
144, 146the affections, 146the estate, Mass, denned, vi. 614the Romish doctrine
146 upon relations, 145 upon the holy
of, stated, 612parallel of the doctrines,
things of God and his people, 146upon
of the prophets, of Jesus Christ and his
the whole man, 146-148further degrees
apostles, of the Protestants, and of Papists,
of this wrath, which rush in at the end of
concerning the sacrifice of the mass, 664
this life, 148instructions to be derived
666the mass proved not to be the same

INDEX OP PRINCIPAL MATHERS.


sacrifice with that of Christ on die OTOM,
because Chriet crucified wae a sacrifice of
God' appointment, and 'divine, which
the mass is not, nor ever wae, 616the
man cannot be the same sacrifice with
that of Jesus Christ crucified at Jerusalem,
because Christ there crucified was a proper
sacrifice, which the mass cannot be, 616619the mass, an idolatrous sacrifice, 619
the mas is not a sacrifice of the same
sort or kind with that of Christ crucified,
and therefore it cannot be the same sacrifice ; and if it cannot be the same, it cannot be a proper sacrifice of the gospel, for
the proper gospel-sacrifice is but one, 620,
521the mass cannot be the same proper
gospel-sacrifice with-that of Christ on the
cross; because Christ on the cross was
crucified but once; but the mas, by the
Papist' own confession, hath been offered
above a myriad of times, 621the mass
cannot be the same sacrifice with that of
Christ crucified, because Christ crucified
was a sacrifice that expiated sin fully, and
took it away for ever, 622 refutation
of Popish arguments from scripture, for
the mass being a proper gospel expiatory
sacrifice, 622-629
Matter, the term defined, U. 361masters
are to have an eye to their great Master
in heaven, 362to his glory, 363to his
commands, 363to his assistance, 363
to his sovereignty and justice, 364cautionary directions to masters: to take heed
of being servant to sin and Satan, 364
of idleness, carelessness, and trusting their
servants too much, 366to take heed
whom they admit into their family, 366
of putting their servants upon too much
work, 366and of letting them have too
little employment, 366to take heed of
bitterness and threatening, of cruelty and
injustice towards servants, 367to take
heed of neglecting their servants' souls,
367, 368the positive duties of masters,
368to endeavour to be God's servants,
369to endeavour the good of the souls
of those who are under their charge, 370,
371diligently and faithfully to endeavour
to instruct them, 371die obligation of
masters to instruct their servants, from the
precepts of scripture, 113,114from the
benefits resulting from it to church and
state, 114, 116from examples recorded
in scripture, 116, 116the question answered, whether masters may require and
command servants to learn, 116, 117
masters are to be just, compassionate, and
loving, 371, 372motives to masters in
their work, 372-374expostulation with
masters about their duty, 374, 376helps
to die performance of their duty, 376,
376
Matrimony, not a sacrament, vi. 436, 436.
See Marriage.
Mean* of grace, ordinary, what they are, iv.
311.316they become more certainly

665

successful or effectual, than messages from


heaven or hell, 317,318and upon what
grounds, 319-328application of this subject, 328-331outward means, effectual
of themselves to bring men to repentance,
211
Mean, sinful prohibition of, by the church of
Rome, vi. 79
Mediator, of the legal covenant, . 186nd
of the better or gospel-covenant, 187,188
there is no other way of friendly communion with God, but through a Mediator,
204Jesus Chriet is the only Mediator between God and man, 203-206import of
his names, Jesus and Christ, 204why
Christ is mentioned in his human nature
only, 203, 204the suitableness of his
person to this eminent employment, 206
he was truly God, equal with the Father,
of the same nature and substance, 206
having the same names, perfections, works,
and worship, ascribed to him, 206, 207
as he is truly God, so he is complete and
perfect man, 207and God and man in
one person, 208this union of two natures
in one person is without confusion or transmutation, 208whence arises his singular
fitness for this work of mediation, 209
the singular fitness of Christ for this employment from his priestly office, 210 his
prophetical office, 211and his kingly
office, 212the unspeakable folly and
misery of all who despise this Mediator,
212, 213exhortation to make use of
Christ in all his offices, 213
Meditation. Serious meditation, a help to
the memory, iii. 369, 360meditation on
die greatness of God, a remedy against
distractions in holy duties,!. 411a means
of attaining love to God, 691, 692necessary to reading the scriptures with profit, ii. 62serious meditation every morning, a means of raising good thoughts,
408directions for such meditation, 409
-411meditation on death and judgment,
an antidote to spiritual pride, iii. 387,
388
Meeknett, necessity of, to near die word widi
profit, ii. 53-66
Melancholy, cause of, and different sort of,
iii. 269-267tiieological and moral direction and counsels for die cere of, 267283direction to tiioee who have die
charge of melancholy persons, for their
prudent carriage to diem, 283-386and
also in medicine and diet, 286-291
Melody, making, in die heart, explained, ii.
73, 73. See Singing.
Memory, defined, iii. 347excellence of this
faculty, 847die corruption of diis faculty,
evinced by our remembering those things
which we should forget, 348and forgetting what we ought to remember, 349
effects of God' wrath upon die memory,
v. 144how die memory may be sanctified, iii. 360, 361ordinary impediments
of a good memory, 361-356-natural helps

666

INDEX OF THE PRINCIPAL MATTERS.

to the memory, 386artificial or outward


help, 357spiritual helps, 358-860
answers to objections, 360-362difference
between historical and a practical memory, 861practical application of this
abject, 362-366
Merchants residing In foreign parts, how they
may keep up the life of religion in their
souls, without public ordinances, i. 524028what they should do to secure themselves from suffering, 528-533how they
should, encourage themselves against sufferings, 633, 534and inquire after news, iv.
541
Merciety are to be regarded as coming to us
in the stream of Christ's blood, i. 428
and as answers to prayer, 429the attainment of some eminent mercy, a pedal
call to a fast, ii. 158the reception of
family-merdeB, a reason for family-prayer,
230-232a lively sense of them to be
cherished in prayer, 245, 246. See National Aferciet,
MERCY.
/. Mercy of God, proposed by himself, and
may be offered by ministers to the sick, 1.
114faith in, essential to prayer, 298,
299the infinite mercy of God, a sure
ground on which saints may securely build
their trust on God, 377, 378ie only from
something in God, IT. 271, 272caution
against presumptuous thoughts of God'
mercy, 368our obligations to the divine
mercy, heightened by considering the great
evil of sin, 404, 405the mercy of God,
the moving cause of effectual calling, v.
276,277
//. Mercy, work of, the most seasonable
time for, i. 221, 222are to be much
exercised, as a preparation for Christ's
second coming by death and judgment, ii.
688. See Almsgiving.
Mereri and Meritwm, ancient and strict
meaning of, vi. 186-188
Merit, Romish doctrine of, contrary to reason, ill. 419, 420it origin, vi. 188
merit out of congruity and out of condignity, 188, 189the Popish doctrine of
merit highly derogates from the honour
of God and of Christ, and therefore is not
to be admitted, 200-204refutation of the
doctrine of merit of congruity, 258,259
and that men may attain to works of merit,
385,386. See Good works.
Metaphors, illustrating the nature of love to
God, i. 575
Micahy idolatry of, vi. 292
Middle worldly condition, denned, iil. 402404is most eligible to man, with respect
to his short passage through this world,
404-406and to man, as a Christian, as
designing the happiness of the other world,
406-412address to persons in a middle
worldly condition, 416
Mind of man, effect of the wrath of God
upon, v. 144proofs of the conflict between the law of the mind and the law of

the member, i. 286the nature of that


conflict, 287-290inramess of distractions of mind, in holy duties, 401-406
causes of it, 407-410remedies, 410-415
what it is to love God with the mind, 578
and with aQ our mind, 579
Ministers, in what sense co-workers with
God, i. 669, 670their office generally
set forth, iii. 199-301are to take heed
unto themselves, that they be sound and
sincere believer, 202called and sent,
202animated by a stogie desire after the
great end of the ministry, the glory of God
and the salvation of men, 202, 203that
they be lively, thriving Christians, 203
are to take heed to the trials they may
meet with, 204they are to take heed to
their doctrine, that it be divine truth, 204
plain and suited to the hearers, 204
grave, solid, and weighty, 205the great
end of their ministry, the winning and
saving of souls, 205the means of doing
this, 206the subject matter of their
preaching, 207not ceremonies, but
Christ, iv. 512, 513and to love Christ,
513in what manner they must preach,
ill. 207-209exhortation to them, 209,
210; iv. 518-520address to minister
on the difficulty of visiting and instructing
the sick, i. 119,120counsels to them
for this branch of their duty, 116-119
and for catechising, ii. 122-127the contemplation of eternity would induce us to
.place ourselves under a serious ministry,
iv. 24, 25would make minister sensible
of the weightiness of their work, 25-27
and would stir us up to improve our
interest in God and man, for a continual
succession of men in the ministerial function, 27, 28a question of conscience
respecting the choice of a minister, iv.
191-193what is to be done, when then
is a difference in the directions given by
ministers, 193-196how weak Christians
are to follow these directions, 196-198
their special obligation to follow Christ'
example, 449they are God's witnesses
and trustees to keep the truth of God,
by catechising and preaching, v. 622
must not be of too easy a spirit, 523
advice to married ministers, vi. 371, 372
Ministry of Christ, pre-eminent excellency
of, v. 181,182
Ministry of the word: what end should be
proposed by those who attend it, iv. 175
those who propose to themselves a good
end, must call themselves to a strict account how that end is obtained or lost,
176which must be frequent, 177
directions for attending the ministry of
the word to advantage, 179-191an orthodox and godly ministry a means of
suppressing profaneness, 512criteria of
it, 612, 613
Miracles, a criterion of a commission from
God, v. 75observation on the miracle
of Christ, 75, 76they are a sufficient

INOBX OF THE PRINCIPAL 8.


667
position of the righteous, itt. 120*ad
reason to engage u to believe the holy
their duty, 110, 121-124scripture exdoctrine of Mripture, though we never saw
ample of it, 111how they are to be
them, 76, 77false miracle pretended
mourned before Qod, 111, 112in respect
to be performed in favour of tmnrabatauti
atton, vi. 470-474
of the wicked for whom we mourn, 113117how we should mourn for the sins of
Moderation, nature of, explained, i. 331-336
other in respect of ourselves, 117-119
how it ii to be exercised toward ourwhy we should mourn for the sins of
elve, 887toward the good thing of
thi life : we mint moderate oar judgments
other, 127,128
in the valuation of them, 888also our Mutability: man created in a holy, but mutable, state, v. 82, 88, 88
will and affection in the love of them,
889we must moderate our pursuit and Myttery of iniquity of the man of am, vi. 10
endeavour after acquiring or retaining
them, 840be moderate in the urn and NAME.
enjoyment of them, 841toward the I. Name given unto Jetut, a part of his exaltation, v. 242meaning of ft explained, 243,
evil of thi life : we must moderate our
244how this name is above every name,
fear of their befalling us, according to
244-246how thi name was given unto
the good of which they threaten to deprive
him, 246end of it being given, namely,
us, 849we moat moderate our grief and
that at the name of Jesus every knee
trouble for them, according to the good we
should bow, 247-252and every tongue
want or lose by them, 848-340how we
confess that he is the Lord, 253-255
are to exerdee moderation toward perone in dvn matter, 845. 1. Actively. //. Name of Ckritt: what is meant by naming
it, iv. 267, 268all true Christian name
We meet moderate our speeches, so as to
it in their profession, 268and in their
give no just provocation, 845, 346we
must moderate oar contests with other
petition, 269-271he who thus name
the name of Christ is specially obliged to
according to equity, 846-348we must
depart from iniquity, 271-281doing all
moderate oar whole carriage and conversathings in the name of Christ is, to go to
tion, according to the role of modesty
Qod through him as a Mediator, ii. 494,
and sobriety, 848. 3. Pturively. We
495to do all by his authority, power, and
moat moderate oar spirits by an equal
command, 495in hi strength and grace,
bearing with the weaknesses and infirmities
495for tie glory, 496to live a life of
of other, -348we must moderate the
faith in him, for a supply of all thing in
due exercise of our passions according to
the nature and quality of offences, 849
faith and godliness, 496to walk in the
religion of the Lord Jesus, 496and to
how we most moderate in our speeches
follow his example, 497reason why we
and action, towards such wilful offender,
are to do all in the name of Christ, 497,
350, 851of moderation in religion mat498direction how we may come to do
ter, 852about what moderation is not to
an in the name of Christ, 498-500pracbe practised, 852-354in what moderation i to be practised, 864we must
tical uses of thi doctrine, 601-507
moderate our principles or judgment in Nation, sinners are really the weakness of,
iv. 145,146the religion of a nation are
matter of Christian liberty and indiffernot it enemies, 144,145. See " %rency, according to the nature of truth
out" of a nation. How "righteousness
and duties, 854we must moderate our
exalteth a nation, but sin is a reproach to
passion toward those who differ from us
any people," 493the content of nation
855, 856who must exercise thi modeagree in the belief of a Qod, v. 41and
ration, 857reasons why it should be
prove the existence of inherent corrupexereteed, 868motives to it, 858,859
tion in every one, 116
Monk, profligacy of, vi. 869,870
National merciet, defined, iv. 691difficulty
Morning ttart, who they were, u. 77
Mortal tint, what, vi. 168every sin is
of judging at an time of national judgment or mercies, 694a repentance,
mortiferou, and consequently not venial
171-178. See rental tin.
abort of that which is required in order to
Mortification of sin, the scripture doctrine of
eternal salvation, will suffice to warrant
Hi. 250corrupted by the church of Rome
our expectation of national mercies, 696
characteristics of that repentance, 696250,251direction for the mortification
608inquiry whether we may expect
of sin, i. 6&J38is a choice evidence
regeneration, 69cautions on this subject
national mercies from our present frame
and state, 609-614
69to a duty becoming the beet of saints
while in the world, 70to be persevered National tins, defined, iv. 587, 699are
in, 70mortification of hist, which are
gross in their nature, 687, 599how they
apt to withdraw our mind, a remedj
become national, 688by all, or the geagainst mental distractions, 411
nerality of a people, being personally
transgressors, 688when governor, reMother, duty of, to suckle their children, ii.
825, 826
presentatives, and influential persons are
Mourning for the sins of other, is the die
transgressors, 588by the generality of a

668

INDEX OF THE PRINCIPAL MATTERS.


nation making itself partaker of other
the suffering churches of Christ, 4he
men's sine, though It do not actually comwill inquire into the sins of the church,
mit them, 589national sins expose to
with an humble, mourning, and repenting
judgments sod forfeit national mercies,
heart, 545and what are the effects of news
689, 690repentance for them must be
upon such as are nearest concerned, 546
national, 600and suited to die different
what is the temper and deportment of the
condition and circumstances of those who
church's enemies, 546, 547we are to
make up a nation, 600-602the national
compare the state of the church and our
ins of England specified, 604-606a call
news of it, with the divine providences
on Englishmen to repentance for these
over die church, in the like circumstances,
national sins, 607^609 a lamentation
in times past, 547compare the news we
for the sine of the nation, 614-616
hear with the expectations of the geneNatural man, at a distance from God, v.
rality of observant, praying, meditating
271
Christians, 548 compare great news
Nature, the law of, dictates family-prayer, ii.
abroad, when kingdoms and states are
202-20580 do the light and tow of nashaken, with the threats denounced against
ture, 206-212the light and law of nathe enemies of the church, 548look to
ture teach, that there is a God, 206the
the promises made to the church for her
light of nature, without divine revelation,
deliverance, when you hear of any great
cannot discover the doctrine of the Trinity,
news among the states and kingdoms of
v. 63-66and, after divine revelation,
the world, among which the churches of
cannot oppose it, 65the human nature
Christ sojourn, and the saints of God
of Christ, why insisted on, in the account
suffer, 549compare the great news in
of his mediation, 203, 204:the operations
the present revolutions with the times
of natural agents prove the existence of a
which God has been pleased to make
God, 37
known to us in his word, 649, 550
Nature, union of two in Jesus Christ, v. Nice, doctrine and decrees of, against die
205-208which is without confusion or
universal sovereignty of the pope, vi. 597,
transmutation, 208, 209whence arises
698die second council of Nice sanchis singular fitness for the work of mediationed image-worship, v. 552
tion, 209
Nicolaus de Lyra, testimony of, to public
Nehemiah, a pattern to magistrates, for enprayer being offered in a known tongue, vi.
forcing the observance of the Lord's day,
307
iv. 515
Noah, state of the world in the days of, i. 458
Neiffhbow: who is our neighbour, i. 623, Nobles, how they are to inquire after news,
624; il. 444, 446how we are to love our
iv. 540
neighbour, i. 628-642. See Love, III.
Notes of true repentance, v. 414-419
Newness of life, a daughter of faith, v. 316 Notions, a multitude of indigested, injurious
News, how we may inquire after, not as Atheto the memory, iii. 355
nians, but as Christians, iv. 631in some Novelty of Popery, vi. 696especially of the
cases we may inquire after news, 532
doctrine of the pope being universal head
different sorts of news, 532different caof die church, 597-609of forbidding the
pacities of persons who inquire, 533the
marriage of ministers, 609of worshipping images, 610, 611of purgatory,
Athenians inquired with strong prejudices
611, 612of indulgences, 613of prayer
against truth, 537with mere curiosity,
for the dead, 614 of praying to saints,
637with pride and contempt of the per616of transubstantiation, and of denying
sons from whom they inquired, 537with
unreasonable partiality, they confessed
die cup to die people, 615of adoration
of the sacrament, 616of canonizing
their own ignorance, 637with resolutions
saints, 616practical address to Protestnot to be persuaded, 638with tumult
ants grounded on die novelty of Popery,
and violence, 638they spent too much
618-622
time in telling and hearing news of any
sort, 539a Christian ought to make
inquiry into news that concerns the church, Obedience of Christ's death, v. 222sincere,
539 more especially Christian kings,
universal, spiritual, and constant obedience, an effect of trust in God, i. 374
princes, and supreme magistrates, 640
obedience to die commands of God, an
nobles and privy counsellors, 540ambaseffect of love to God, 610obedience to
sadors in the courts of princes who are
his commands and to his providence, a
hostile to the truth and to the church, 540
fundamental
duty which we owe to him,
Christian chief commanders in martial
affaire, 641merchants, 541ecclesiastiv. 62, 53die obedience of Christ's death,
cal persons, 542to inquire after news as
222, 223
Christians ought, our thoughts must be Obscurity of scripture falsely alleged by Papists as a reason why die people should
much upon die importance of what is
not read it, v. 581-683influence of serireported to us, 543a Christian will inous godliness in determining whether an
quire of those who can best inform him,
obscvre situation is best for man, iii. 13
544with a compassionate affection to

INDEX OF THE PRINCIPAL MATTERS.


tyke* of Christ fit Urn to be the only Mediator, v. 210hi priestly office, 210
prophetical, 211kingly, 213 exhortation to mike urn of 11 the offices of
Christ, 213the office of Christ communicated to the saints, 384
Old man," original sin why so called, .
126, 126
Omnipotence of God, faith in, eeeential to
prayer, i. 297a rare ground on which
eainte may build their trust on God, 376,
877
Omniscience of God, a constant sense of, a
means of obtaining a good quiet conscience, i. 25, 26faith in, essential to
prayer, 296a sense of the omniscience
of God a means of preventing bad
thoughts, ii. 412the book of God's
omniscience opened at the day of judgment, v. 468
Operation, divine, observations on the conflicting opinions respecting, Hi. 427, 428
Opportunity, time of, may easily be let slip,
i. 676it must be presently embraced,
because the improving of it is a man's
greatest wisdom, 675, 676the present
improvement of opportunity makes every
action and employment easy, 676and
look beautiful, 676we are deeply accountable for every opportunity, 676
neglect of opportunity destroys the most,
677opportunity must be presently improved for the soul, because it ie embraced
by all in lowest concernment for the body,
67,7
Orders, not a sacrament, vi. 436
Ordinance briefly defined, i. 554they derive all their efficacy from Christ, 508
what believing Christians should do, to support the life of religion in their souls,
when they are destitute of gospel-ordinances, 524-528what we are to understand by the "influence of ordinances,"
554how we are to endeavour to keep the
influence of ordinances upon our souls,
554, 556we must get new hearts, and
get them daily more and more renewed,
655labour to be much affected with
ordinances, while employed in them, 655,
556mind the ordinances after the use of
them, 556-558let the efficacy of the
ordinances be punned presently into act,
668take pains with our hearts, if we
would then retain the virtue and efficacy
of the ordinances, 569comply with the
Spirit of God, 660be frequent in the use
of ordinances, 660look up to God for the
continuance of this influence, 561in
order that the influence of ordinances may
be lasting, perform not holy duties negligently, 562beware of the world, 662,
663take heed of any inordinacy in affection, inclination, or design, 663, 664
rest not in the best performance of any
duty, 564make not ordinances an end,
but use them as the-means to attain it,
664if the efficacy of the ordinances

669

abide not, we cannot be fruitful under


them, 665, 666oer profiting by ordinances promoted by spiritual knowledge,
ii. 22nature of the two ordinances ap> pointed by God for confirming the covenant of grace, 93, 94scripture-ordinances argue the existence of original sin
in man's nature, v. 118the ordinances
of God means of union with Christ, 288,
289
Origan taught that Christ is the proper object
of worship, vi. 115, and n. (*)testimony
of, to public" prayer being in a known
tongue, 306
Original tin, why so called, v. 120importance of the doctrine of, evinced by the
number of its opponents, and by the dependence of other doctrine upon it, 104
and its influence upon our practice, 104
Adam's sin, or original sin, is transmitted
to his posterity by way of imputation, 107,
108and by way of inhesion, 108,109
Adam's sin proved to be ours as well as
his, eke God would punish us for another's sin, 109, 110the antithesis between Christ and Adam would not hold, if
Adam's sin were not to be reputed ours,
110Adam's sin not propagated to us by
imitation, but by generation, 110-112
the doctrine of original sin never opposed
but on some design, 112practical uses of
this doctrine, 1)2-116proof of original
sin inhering in every one, 116120hi
what it consists, 120, 121why original
sin is called "man," 122-125and our
" old man," 125, 126why called a " body," 126-128it is properly sin, 128
and sin eminently, 129,130use of instruction from this doctrine, 130exhortation to a right knowledge of it, 131to
confession of it and humiliation for it, 131,
132to look out for remedy and help
against it, 132, 133and to be weaned
from the world by reason of it, 134
Oftentation, a pharisaical abuse of a fast, ii.
169
Pagan, repentance of, a false repentance, .
395,396
Pain of Christ's death, v. 218, 219
Painting the face, apologies for, refuted, and
its smfulness shown, iii. 627, 628
Papult, counsels for those who dwell among
and converse with them, i. 631how to
treat controverted points with them, 531
they hinder the progress of the gospel by
obtruding things to be believed or practised, which are nowhere to be found in it,
iv. 427their artifices for debasing and
undervaluing the scriptures, v. 671-374
which they destroy and burn, 574, 576
they are an idolatrous people, vi. 479
most uncharitable and cruel, 480and
perjured, 480Papists themselves own
those things which are essential to our
religion, 637then doctrine concerning
the perfection and sufficiency of scripture,

670

INDEX OF THE PRINCIPAL MATTERS.

641the people' having or reading the


scripture, 643''public worship in a known
tongue 646the judge of controversies in
religion, 549the head of the church, 551
the infallibility of the church, 653the
catholic or universal church, 567justification, 558the merit of good work,
559, 660the religious worship given to
saints and their relics, and to images, 562
traneubstantiation, 563receiving both
kinds, 664the sacrifice of the Mass,
565worshipping the host, 566auricular confession, 567penitential satisfaction, 568venial sins, 568and the state
of men after death, 569, 570
Fordo of sin, one of the privileges of the
covenant of grace, ii. 91its possibility,
probability, and certainty, a help to repentance, v. 424the Popish doctrine of pardon examined and refuted, vi. 256, 257
pardon freely given, and how, v. 304,305
Parents beget children in their own image,
v. 117and by nature defiled, 117the
duties of parent to their children, it, 323
prayer, 323good behaviour before God
and man, 323, 324with regard to their
birth, 324nourishment, 325-327how
they are to bring them up " in the nurture
of the Lord," 328-338how they are
afterwards to dispose of them, either in
some way of employment or of marriage,
338-342maintenance another part of
the doty of parent to their children, 343,
344 duty of parents to their children at
their departure, 344, 345directions to
parent for the discharge of their duties,
362-358 the solemn obligations of parents
to catechise or train up their children in
the way they should go, ii. 109, 110ft
which they have scripture precept and
precedent, 106-108they have peculiar
advantage for it, 111their responsibility, 112they should begin betimes with
their children, 117and impress their
attention with the simplest and easiest
truths, 117should deal as much as they
can in plain and easy similitudes, 118
teach them the most delightful stories, 118
betimes acquaint them with religious
duties, 118endeavour to restrain them
from all evil, 119bring them to public
ordinances, as soon as they an come and
be kept there without disturbance of the
church, 119after their return from public ordinances, they should call them to an
account, 119but in all instructions they
should avoid prolixity, 120it has been
the lot of parents to have unconverted
wicked children, ill. 155, 156whose
wickedness has been caused by their parents' siufol severity, 166.160what they
must do for the conversion of such children, 161-169indulgent parent are
really cruel to themselves, heir posterity,
and the church of God, 169-179what
gracious parent must do for the conversion of those of their children whose wick-

edness has been occasioned by their own


sinful indulgence, 179-184address to
them how they may suppress profaueness,
623-525 and promote their children's
conversion, iv. 582
Parricides, punishment of, among the Fein
slot, i. S3, n.and among the Romans,
33, n.
Partakers of other men's sin, how we may
become such, i. 123by compliance, 124
by connivance, 125by sufferance, 125
-127by influence of bad example, 127
by imitation, 128, 129by countenance,
129by maintenance, 130why a Christian must not be a partaker of other men's
sins, 131exhortation and caution against
tiiis ofience, 133,134what sins we must
especially take heed of partaking of, 134136antidotes against partaking of other
men's sins, 136, 137counsels about
reproof, 137-142
Passions, moderation of, enforced, i. 349
violent passions spoil the memory, iii.
365
Passive righteousness of Christ, explained, .
309
Patience a means of attaining love to God, i.
594the patience of hope, how demonstratively proved to be wrought by the
Spirit in an effectual call, vi. 397
Paul, St., how he exercised himself to maintain a conscience void of offence, i. 1, 2
his first epistle to Timothy, a directory for
church-government, 121, 122his aflectionatedesirefor his countrymen andkindred,
143-145the excellency of his epistles,
665,666hisgeneronsheroism, ii. 647,648
had a twofold course to run, in the business of a Christian, as well as of an apostle,
which he had to discharge, 649, 650his
epistle to the Romans the Christian catechism, v. 15remarks thereon, iv. 369,
870especially the eighth chapter, v. 269
his epistles to the Hebrews, Galatians, Ti
mothy, and Titus, so many systems of doctrine, 16,17design of his epistle to the
Ephesians, iv. 332his apology for himself before king Agrippa determines that
public prayer ought to be in a known
tongue, vi. 307, 308
Paul III., pope, profligacy of, vi. 368
Paul P., pope, prohibited the scriptures to
the common people, v. 549
Peace: influence of godliness in determining
whether peace or persecution be best for
the church of Christ, iii. 23-36peace in
believing, an effect of saving faith, v. 359
a duty and a blessing to be pursued,
426
Pelagiut, the first opposer of the doctrine of
original sin, v. 112Adam's sin proved,
against the Pelagians, to be, not by imitation, but by generation, 110, 111
Pelagiut IL, pope, protest of, against assuming the title of universal head, vi. 603
Penance, Popish, a false repentance, v. 395
not a sacrament, vi. 436parallel of

671

INDKX OV PRINCIPAL MATTBEt.


tn dootrin* of Mrfptora, of the Protestant, ad of Papist, concerning MO!
tenttal Mtisfaetion (or panne), 567, 568
Pe*ttetet superficial, am negfootor of repentance, v. 419account of the penitential discipline of the ancient church, vi.
819-881
People, how they we to hold fat rand
word in their judgment, . 588 in their
memories 594in their live, 534, 583,
684they re to hold forth truth to other,
585 and contend for the troth, 535
People of CM. See Believer, Ckrittiant,

Ingai

rare, 874the matter aad.the motive of


hit exhortation, 875Peter wa not eontituted by Chrtat the mpreme and infallible judge of all oontroveneo in reUgion,
v. 661, 669neither did be claim vmh
authority, 663which wan never given to
him by the apostle, 668-465wa not
appointed mpreme governor of the univeral church by Chrlet, 677,679nor U he
the foundation of the church, because he
wa a frail, mortal, and sinful man, vi. 56
he expound the prophecy of Iaiah of
Christ, 57a mere Peter he could never
victoriously grapple with the assault of
Satan, 67 tesUmonle of the father
that the church wan not built on him, 57,
58nor wa he a secondary foundation,
58^60nullity of their pretension who
claim to be bis successors, 60
JPAortM**, leaven of, explained, 1. 635, 636
hypocrisy why so called, 587, 688it
danger, 588,589their objection against
Chriirt and hi-disciple concerning fasting
examined and refuted, U. 145-148their
assumption of lordly title rebuked by
Jem Christ, v. 649,650
PUkeopky, mperiority of Christianity to, iv.
51-58
Pietyt importance of applying onrselve to
the practice of realptety, iv. 948
Pleading at the bar of God, necessary to
justification, v. 804,805
Pleamre of the fleeh, mating after, at our
sovereign good, a mark of love of th
world, i. 648pleasure a* expressly forbidden on the sabbath-day a bodily labour, U. 84are a inooniletent with a
sabbath-frame of mind a the grossest
labour, 34are a great diversion from
abbath duties a labour, 84 canal
pleasure leave a defilement on the spirits,
and unfit the *oul for communion with
God, 84Influence of godliness in determining whether a Ufe of pleasure i best
fbrman.lli.il
PhiraKly of divine peraon proved from the
Old Testament, . 57-9and from the
New Testament, 59-
Policy, one of the mam prof of the church

People, right of, to read the scriptures, v.


547-591. See Sw^ftNvt, J.
Perfection of man by creation, v. 88 refutation of the Popish doctrine that men
may attain perfection, yet not assurance,
885
Periwig, excuses for wearing, exposed, Hi.
586, 597
Permittion of sin by God, observations on, i.
186,187
PereecvUona, better the good, HI. 837nlarge the church, 888the tolly of perm
eating those who are troly reMgtou*, IT.
147-149-penecation taught In the Romiah canon-law and practised by the
pope, vi. 87, 598the persecution of
believer a crimson ain, v. 891
Pertevenmeo of Me eaintt : Christ i all In
furnishing believer* with trength to per
ever, t. 509, 510perseverance in 'the
way of faith and holiness to the end necessary to our fatnre happiness, HI. 411
peneveranoe in Christian and conjugal
grace and dutie i the beet rapport to
women in child-bearing, 556trae and
saving faith U persevering, v. 868believer may know that they ahaU peneToze
onto glory, vi. 410-413 argoment for the
pennveranoe of believer from tiie immutability of God' deeree, 412 God'
knowledge of the election" a ground of
peneveranoe, 418, 414 pemvemnee
grounded upon die rerity of God' covenant, 414, 415and abo upon the nature
of the covenant of redemption and me
mutual promise made between the Father
and the Son, 415, 416Ghrht prayed
that believer might peneme, 416 the Peer, counsel, comfort, and encouragement
constant inhabitation and inoperatlon of
to, 111. 414
the Spirit an argument for the persever- Pepe, extravagant titles given to, ifl. 989
ance of the Mint, 417, 418
the state f, accursed, v. 568has the
Pertotu in the Godhead, the term explained,
mark of Antichrist, 669-preUnded disv. 56an dUtinguiahed, not divided, 56,
pensing power of, 565Christ, and not
67proofii explained from scripture that
the pope, the head of the church, 679-685
they are three, 57-69
why Protestant take the pop to be
Pervertio of the Mripture, fateely alleged
Antichrist, 686king and emperor not
by PapUt a a reaeon why the people
rightful subjects to the pope, 691, 786,
ahould not read them, v. 577
787 he cannot be raised to sovereign digPeter the apoctte, Chrisf eulogy on, vi. 59,
nity over secular prince or kings, 791nor
58 wa much tempted, 3 73 by
absolve subject from their allegiance to
temptation, 373but wa recovered from
their sovereigns, 799nor deprive -excomtemptation by Cbriet* interceiaiott and by
municated sovereign of their dommion,
the Spirit' efficacy, 873, 374 whom he
783--titles and honour of Deity am-

672

INDEX OP THE PRINCIPAL MATTERS.


gated by the pope, vi. 86the wicked
101, 102 die prevalency of Chrisfs
practice of pope and others under the
prayers for believers a proof of the insepacelibate TOW, 365-370proofe that the
rable connexion between grace and glory,
pope are not infallible, but have erred,
266praying in faith explained, 293, 295
653profligate character and conduct of
we are to believe that whatsoever we
many of them, 564, 565demonstration
ask of God in prayer i according to bis
of the novelty of the doctrine that the
will, 295, 296we are to believe God's
pope i the infallible head of the universal
omniscience, 296his providence, 296,
church, 697-607and universal bishop,
297omnipotence, 297bis goodness and
607and superior to general councils,
bounty, 298, 299the promise an object
608, 609. See Antichritt, Infallibility,
of our faith in prayer, 299 and also
Supremacy.
Christ, 299-301how we are to believe in
Popery : how the practical love of the truth
prayer, 301-303practical counsels, SOSis the best preservative against Popery, iii.
SOSdistraction of mind in holy duties
216-252in what sense Popery may be
argueth the loss and non-acceptance of
termed the more ancient religion, vi. 184
our prayers, 405prayer a means of obthe doctrine of Popery in various ages,
taining a thankful heart, 427and of at537more thing are essential to Popery
taining love to God, 690necessary to
as each than to our religion, 538. See
reading the scripture with profit, ii. 69
Pope, Novelty, Rome, Church of.
prayer is included under "serving of
Possessions, Satanic, observations on, iii.
God," 200prayer is a help to content262, 263
ment as it gives rest to the soul under
Poverty of Christ aa man, v. 216the plea
trouble, 585 and obtains grace and
of poverty as an excuse for not giving alms
strength from God, to enable the creature
examined and refuted, i. 244-4249what
to be contented, 585is necessary to prethey are to consider of, who are in poverty,
pare for Christ's coming by death and
in order to contentment, U. 564, 56*5
judgment, 689, 690-praying in the Holy
blessed influence of serious godliness on a
Ghost a mean of keeping ourselves in the
poor condition, iii. 9,10
love of God, iii. 141prayer a help for
Power, active, passive, and obediential,
the memory, 358an antidote to spiritual
defined, i. 39objects of man's liberty,
pride, 393-duty of " prayer for the peace
39
of Jerusalem," iv. 253-and for being
Practice of what we read, necessary to readfilled with the fumes of God, 307-310
ing the scriptures with profit, ii. 68
is a remedy against original sin, v. 133
Praise, love of, pernicious, iii. 190affecthe prayers addressed to saints by Papists
tion to undue praise destroys virtuous
cannot be heard by them, vi. 103-105
principles, 191 natural inclinations to
caution against distraction in prayer, 312
good, 191estate and reputation, 191
we are not to be content with the bare
safety and life, 192the soul and its hapunderstanding of prayer, 312the underpiness, 192the love of praise ill becomes
standing and faith to be joined together
in the duty of prayer, 312. See EJacitiaother men, 193its deplorable miseries,
193,194
tory prayer, Family prayer, Secret prayer,
Praviiy or corruption of man's nature proved
Public prayer.
by the forced consent and experience of all Prayer for the dead, novelty of, vi. 614
men, v. 116from man's begetting chil- Preaching, what ought to be the subjectdren in his own image, 117from the
matter of, iii. 207directions respecting
the manner of preaching, 207-209
redemption of man by Christ, 117, 118
preaching of Christ a criterion of a godly
from scripture ordinance, 8tc., 118by its
sad effects, 119and by its sinful effect,
ministry, iv. 512the preaching of the
119, 120 its nature proved from its
word the ordinary means of effectual callname, 120its constituent parts, 121it
ing, v. 278a means of holding forth the
attends us while men, 122overspreads
form of sound words, 522
the whole man, 122infects the under- Preparation, necessity of, for holy duties, i.
standing, 123perverts the will, 123
412what gifts of grace are necessary to
be in exercise in order to an actual prepathe body is not free from it, 12,4,125the
people of God not exempt from it, 129
ration for the coming of Christ by death
and judgment, ii. 682-690preparation
practical instructions from this doctrine,
130-134
of heaven, how from the foundation of the
PRAYER: the audience and answer of
world, v. 502, 503preparation for the
last judgment, 469, 470
prayer is an effect of saving faith, v. 367
fervent, effectual, constant prayer, an Presence of God, holy and confident expectaeffect of holy trust in God, i. 374and a
tion of, a criterion of trust in God, i. 372
means of obtaining spiritual knowledge, ii.
want of a sense of it a cause of dis16, 17frequency in prayer a means of
traction of mind, 409
obtaining a good quiet conscience, i. 27, Preswnptio, distinguished from hope, ii.
28prayer a means of quelling lusts and
609presumption of ourselves, 503, 504
directions against it, 516presumption
inordinate affections in their first sallies,

INDEX OF THE PRINCIPAL MATTERS.


of God end his mercy, 504-614direction gainst it, 517-523
Price paid for man was not idem bat tanittndem, v. 321, 322
Pride of life defined, i. 649pride is the
forerunner of destruction, iii. 529, 530a
cause of an erring conscience, i. 15
caution against it, ii. 14whet is spiritual
pride, iii. 378one great design of the
divine dispensations is to prevent and core
pride of heart, 380, 381directions for
curing spiritual pride: be convinced of the
greatness and sinfulneas of this sin, 382386be persuaded that this sin of pride is
in yourselves, 387 meditate much on
death and judgment, 387, 388consider
the many and great imperfections of your
own graces and duties, 389reflect seriously upon the sinralness of your hearts
and lives, 389labour after a more distinct knowledge of God, 390be well instructed in humility and lowliness of mind,
391set before your eyes the example of
humble and holy persons, 391, 392use
all God's dealings as so many antidotes to
this sin, 392be much in the duty of
prayer, 393
Priestly office of Christ explained, v. 210
Princes, sovereign. See Kings.
Principles, blasphemy of asserting that there
are two, good and evil, per se, v. 87
Procrastinators are neglecters of repentance,
v. 413
Profanenett, what it is, iv. 484, 485profaneness is of that pursed nature that it
ought not to be tolerated, 492, 493is
increased by neglect or remissness in the
suppression of it, 494, 495how it is to
be suppressed, 485-488 especially by
magistrates, 488-512: see Magistrates
and by ministers, 512, 513address to
parents and beads of families for the suppression of profaneness, 523525and to
particular persons, 525, 526they are to
pray that they may see the deformity of
profaneness, 526, 527get their hearts
filled with the love of God, 528pray
that their souls may be filled with holy
zeal for God, 629frequently call to mind
the account they must one day give, 530
the repentance of the profane man a
false repentance, v. 397
Profession of the faith, an effect of saving
faith, v. 358
Professors, worldly-minded, are composed
a world of contradictions and inconaistences, i. 661why the word of God finds
so little room in the hearts of many great
professors, 669their conviction and condemnation, 663caution to them, 664
their miserable state who have to seek
grace at the coming of Jesus Christ, ii.
676-679the happiness of those who are
prepared for it, 676, 677admonitions to
careless professors, 680-682
Profiting by the word preached, explained,
ii. 60-62tow we are to profit by the

673

word, 52-56rules for reading the scriptures to profit, 59-70


Profligacy of popes and other ecclesiastical
persons, instances of, ri. 365370
Promises of God, verity of, a proof of the
inseparable connexion between grace and
glory, i. 262-264the promisee an object
of faith in prayer, 299a sure ground on
which salute may build their trust on God,
378 to be specially applied in secret
prayer, ii. 181, 182the promises of
justification, sanctification, and eternal
life, were made to Christ on account of his
satisfaction for man's sin, v. 186, 187
the better promises of the new or gospel
covenant, 192the promises of temporal
mercy better under the new than under
the old covenant, 192,193
Prophecies of scripture fulfilled in Christ's
death, . 223
Prophetical office of Christ explained, Vj 211
Prosperity, a season for exercising trust in
God, i. 381how faith exerts itself at such
a season, 382-391the temporary prosperity of the wicked no blemish to the
justice or holiness of God, v 43
Protestants, what maybe hopefully attempted
for allaying animosities among, iii. 81110
burnt by Papists for their love of the
scriptures, v. 576what reason they have
to be thankful for their deliverance from
Popery, 669exhorted to study the scriptares, 670to pray for the guidance of
God's Spirit, 670and to love and practise the truth, 671, 672importance of
their understanding the grand difference
between Protestants and Papists, 686
why they take the pope to be Antichrist,
686 ; and see Antichrist cautioned
against a worldly religion, 686, 687and
against Popish pretences, 687, 688they
are unjustly charged with schism in departing from Rome, vi. 24, 26, 33Protestants exhorted to be grateful that Popish
darkness is so much expelled, 311they
ought to fear and pray against the return
of Popish blindness, 311and bless God
for being delivered from the delusions of
the Romish religion, 334,335, 480, 481
GROUNDS OF TUB SEPARATION OF PROTESTANTS FROM THB CHURCH OF ROME,
/. Protestants are separated for Christ*t
truth's sake, v. 35important difference
between them and the church of Rome in
matters of 61th, 35concerning scripture,
36 the mediatorship of Christ, 37and
grace, 37these truths are fundamental,
37two things necessary to be proved
before we can believe aught that is proposed, namely, that it was once delivered
to the saints, 39or that we may have
a new faith, 39
//. Protestants are separated from Rome
for Christ's instituted worship's sake, v.
39-41they dare not give divine worship
to the cross, 41nor to the host, 41nor
to the Virgin Maty, 42

674

INDEX OF THE PRINCIPAL MATTER.


///. It it for Chritft tovereignty't take that
the Latin language, 810the doty of ProProtettantt an teparated, v. 43.47
testants to be thankful that Popish dark/. What Proteetantt think concerning the
ness is so much dispelled, 811to pray
church of Rome, v. 48their succession
against die return of Popish blindness, 311
it broken, 48farther pretenilotu of the
the blind seal of Papists should make
Romish church exposed, 49-51
them more frequent in their access to the
Providence of God, faith ID, essential to
throne of grace, 313
prayer, 1i. 296, 397ft rare ground of the Puttie worthip, considerations and arguments
believer trust la God, 879atheistical
for saying "Amen" in, iv. 157-161inobjections to the alleged inequalities of
ferences from them, 161-168parallel of
the doctrines of scripture, of the Protestants,
Divine Providence refuted, v. 43,43
and of Papists, concerning public worship
Providencet, present, are to be considered,
in a known tongue, vi. 844-546
ill. 477
Prudenthtt, on the omnipresence of God. li. Punithmentt, at the day of judgment, will be
according to the exact rules of justice, iv.
345, M)
Ptalme, what are intended by, fi. 73. See
300degrees of, in hell, vi. 156, 157
eternal punishment admitted by Papists
to be due to every sin, 161, 163what
Ptalter of Our Lady, speebnen of, vi. 101
Public perton, in whom the welfare of the
kind of punishments are pardoned by incommunity is bound up, the safety of, to
dulgence, 338
be sought more than a man's own safety, Purgatory, Protestant notions of, vi. 138
i. 689
Popish definition of it, 129novelty of the
Public prayer, defined, vi. 800it ought not
doctrine of, 611, 612where Papists say
to be in an unknown tongue, but in such a
that it is, 189and who are to go thither,
language is understood by the common
129no such thing intended by St. Paul,
people, 800the contrary practised, by
In 1 Cor. 111. 15, 130examination of the
the Romish church, 800decree of the
texts alleged by Papists for proving a purcouncil of Trent against public service
gatory, and a refutation of them, 131-135
being in a known tongue, 801refutation
refutation of their reasons, from the
of the arguments of Papists, who assert
alleged existence of venial sins, and the
that public prayer ought not to be made in
necessity of purgatory, 136from the
a language unknown to the people, 801
fathers, 137from councils, 138from
when prayer is made In an unknown
the consent of nations, 188and from
tongue, the name Of God is taken in vain,
apparitions, 130scripture grounds to be301prayer In an unknown tongue is
lieve that there is no purgatory, 139-141
ignorant worship, 303 the design of
Romish cavil refuted 141, 142 evil
prayer being to work a change in us, that
consequences of purgatory, 143, USwe may be the better disposed for the
practical uses of the subject, 145-150
reception of what we ask, how can prayer
that there was no purgatory, was taught
which is not understood be here available 7
long before Luther, 580
303 though speaking in an unknown Purity, importance of main taming, li. 399
tongue in the first age of the Christian
true saving faith is purifying, v. 864
church was a miraculous gift, yet unless
there was an interpreter, the use of an Qttakers, repentance of, a false repentance,
unknown tongue was not permitted in the
v. 397,898
house of God, 803the use of an unknown tongue hi the Lord's service is Rank, difference of, justifies difference of apexpressly denied by St. Paul to be unto
parel, ill. 504-506
education, 303it is repugnant to the Raynerivt, testimony of, to the Waldenses,
very nature of public prayer, that It should
vi. 590,591
be in an unknown tongue, 304the testi- Reason, the judgment of, not to be urged
mony of antiquity proved to be against
against the judgment of faith, v. 65the
the church of Rome in this matter by the
difference between contradicting and tranevidence of Justin Martyr, Orlgen, Cyscending reason, ill. 317,318
prian, Ambrose, Augustine, Jerome, Basil, Reatonabieneit of the Christian religion, v.
and Chrysostom, 803-804and also from
369
the admissions of the Romish doctors, Rebuket of God, fainting under, defined, it.
Cajetan, Nleolans de Lyra, and Thomas
591 the causes of it, 593why the
Aquinas, 305determination of St. Paul
afflicted ought not to faint under them,
on this subject, 805, 806refutation of
592-595
Popish arguments in favour of public ser- Receiving the grace of God In vain, i. 668,
vice being in an unknown tongue, 308
669
-310 tendency of the Papal doctrine Rectitude, defined, v. 88the will of God,
which encourages prayer in an unknown
the highest rule of all created rectitude,
tongue to gratify the lazy dispositions of
88,84
men, 810and to keep the people ignorant, Recutani, the word explained, 11.35, n.
310specimens of blasphemous prayers hi Redemption, covenant of. See Covenant,

INDEX Of THE PRINCIPAL MATTERS.

(575

III,, p. 643, titpre. How heaven i inour main end and scope i to.eerve God,
herited 1)7 right of redemption, . 606
469(6.) When we trade with God every
Reformation in famine*, tends to the bettet
day, 470(6.) When we redeem time from
performance of family prayer, U. 837 U
secular thing for the service of God, 470
necessary to public reformation, 857
(70 When we serve God with all our
progreu of the Protestant Reformation,
might, 470practical use of this subject:
under Luther, v. 668,664the Reformafor information, 471for trial, 472rule
tion of the ohnroh doe not eonelit In
for making religion our business, 473
bringing in new thing, but in outing
motives for making religion our business,
them ont end paring them off, vi. 638
474moderation in matter of religion
Reformed chnrchet, justified in retaining
enforced, 362-367remembrance of the
confessions of faith, . 34the parity of,
importance of the duties of religion a
vindicated, -. 83, 84their doctrine conremedy for distraction of mind in holy
cerning the perfection and sufficiency of
duties, 413how well-composed vow proscriptures unto salvation, 639, 640conmote religion, 488-494whence they hate
1
cerning the people reading and knowing
their influence to promote it, 494,496
of the scriptures, 643concerning reliimportance of gospel-ordinances to pregion worship in a known tongue, 646
serve and quicken the life of religion in the
concerning the authority of scripture, 647
oul, 623what believers should do, to
concerning the judge of controversies
maintain the life of religion in their souls,
and the expounding , 648, 649
when they want gospel-ordinance, 694concerning the head of the universal
698tho ruin of our religion threatened
church, 661concerning the fallibility of
by uncharitable contention, iv. 944
hurches, 662concerning the catholic or
when religion is once established, it is the
nivenal church, 666concerning justifiduty of the magistrate to see that it be
cation, 668concerning the merit of good
not violated, v. 691importance of studywork, 669concerning work of supering the ground and principle of true relierogation, 660concerning religion worgion, vi. 99the word of God, the only
htp, 661concerning transubstantiatlon,
rule and test by which we may know which
663concerning receiving In both kind,
is the old religion and the new, 638
664concerning the sacrifice of the mass, " ReUffietu" of a nation, who are not such,
664worshipping the host, 666auricular
tv. 198who they are, 199in what reconfession, 666penitential satisfaction,
spects they are the strength of.it, 130-136
667venial In, 668and the state of man
what influence they have on the welfare
after death, 669
and security of a people, as they are
Regeneration, the name explained, v. 336
God' favourite, 137they improve their
the thing, 886its nature shown from the
interest with God for a people, 137-140
term of conveniency or similitude, 336,
they are oftentimes a mean to stop the
337and from the term of difference,
current of wickedness, which is ready to
337, 338believers are God' children
bring destruction on a land, 140, 141
by regeneration and adoption, 889 the
they not only check the progress of sin,
mortification of our darling lusts, an evibut propagate goodness to others, as wen
a promote it in themselves, 141, 142
dence of regeneration, i. 69
Relaptet into sin, rarely recorded in Mripthey sometimes have an influence upon the
tnre, i. 77observations on, and on the
public welfare of a nation by doing some
different kind of, 78, 79directions for
eminent service, with which God is wellpleased, 149God may sometimes spare
preventing them, 86-87
Relation, importance of attempting the cona people for their sake, that they may be
version of, i. 146-147directions for peruseful and helpful to them in his work,
forming this duty, 147-166great wisdom
143, 144they are not the enemies of a
necessary, 168how consideration ought
nation, 144, 146the folly of persecuting
to be exercised, as to the want of relation
them that are 'truly religions, 147-149
desired, ii. 673,674how, as to the loss
advice and exhortation to them, 149-161
of relation, 674-676how, as to uncom- Remitaion of sine, an effect of saving faith, v.
866
fortable relation, 676-678
Relation of life, effects of God' wrath upon, Renunciation of the devil, the world, and the
flesh, necessary to entering into covenant
v. 146
Reliance of the soul on God, essential to trust
with Christ, ii. 91, 99
Repentance,
defined, iv. 347 5 v. 379in what
in God, i. 371
Religion, defined, i. 468, 480,621its supeit essence consists, iv. 848is a grace in
riority over all other things, iv. 481why
its nature, 379, 373and a supernatural
we must make it our business, i. 468
grace, 873the believing sinner i a subwe make it our business, (1.) When we
ject of gospel-repentance, 374the obwholly devote ourselves to religion, 468
jection, that repentance is set before faith,
(9.) When we intend the business of relianswered, 376is a daughter of faith,
gion chiefly, 469 (3.) When our thought
916faith is the foundation of repentance,
are most busied about it, 469(4.) When
376 sense of, and sorrow for, sin, an

676

INDEX OF THE PRINCIPAL MATTERS.


committed against God, are genuine acts
boor, 447-449the sinfulness of reproachof true repentance, 376-383 turning
ing others, as it respects God, 449-451
from all ein to God, is the formality of
ourselves, 452the party reproached, 452
true repentance, 383-300confession of
-154in what cases we may speak evil
sin, and prayer for its pardon, are conof others, 465 but not against those
stant concomitants of true repentance, 390
whom we may suppose to be the enemies
395causes of repentance, iv. 348
of God, 456lamentation over the evil of
different sorts of false repentance: Popish
reproaching others, 457caution against
penance, . 395Pagans' repentance, 395
being guilty of this sin, 457, 458directhe profane man's repentance, 396the
tions for this purpose, 458-460
formalists' and legal repentance, 396 Reprobation, observations on the decree of,
slaves' repentance, 397a sullen and eelfiii. 425
destructive repentance, 397the Quakers' Reproof, defined, ii. 603difference between
a reproof and a reproach, 609reproofs
repentance, 397, 398the necessity of realways respect a fault, evil, miscarriage, or
pentance argued, from the anticipation and
removal of God's wrath and judgments,
sin ia those who are reproved, 609re400403it is also necessary to answer
proving not left arbitrarily to the wills of
the call of the gospel, 403which requires
men, 604impatience of reproof, a crite as a duty, 403and sets it forth as a
rion of our particular sin, i. 60, 61
privilege, 404pregnant arguments to
counsels to those who administer reproof,
repentance proposed in and by the gospel,
137-139and for their administering it,
405particularly the death of the Lord
139-142,160-162, 532reproofs, though
Jesus Christ, 405-407and the consideraccompanied with some sharpness, if rightly
ation of the day of judgment, 408, 409
received and duly improved, are a mercy
the moat powerful helps conducing to reand advantage incomparably above all the
pentance are afforded by the gospel, 409
satisfactions, which a joint consent with
notes of insensibility to repentance,
others in sin and pleasures can afford, ii.
410, 411different sorts of neglectors of
604 in order that we may bring our
repentance, 412-414notes and charachearts to bear reproofs, the general qualiters of true repentance: godly sorrow,
fication of the reprover is to be considered,
414-416its inseparable concomitants,
605also the nature of his reproof,
416419helps to repentance: sit under
whether authoritative; that is, ministerial,
the word of truth, 420study the nature
605, 606parental, 606or despotical,
of God, 421sit close to the work of self607or fraternal, 607or friendly and
scrutiny, 422sit loose to the world, 422
occasional, 608the matter of a reproof
see the shortness of life and the limitais to be considered, whether it be false or
tion of the day of grace, 423seriously
unjust, 608or in matter of right and of
expect approaching judgment, 423serifact, 608-610reproofs, orderly or reguously apprehend the possibility, probability,
larly given unto us, ought to be received,
and certainty of pardon, 424soak the
because mutual reproofs, for the curing
heart in the blood of Jesus, 424speed will
of evil and preventing of danger to one
much facilitate repentance, 425sue for
another, are prime dictates of the law of
it at the hand of God, 425man's duty
nature, and obligatory upon us, 611
in repentance, iv. 349cautions, to take
which obligation, as the light of nature is
heed of the ordinary hinderances of timely
variously obscured and directive power is
repentance, namely, wrong notions of it,
debilitated in us, God hath renewed in na
367and presumptuous thoughts of God's
to this duty by particular institutions both
mercy, 368what repentance will suffice
under the Old Testament and the New,
to warrant our expectation of national
611, 612a due consideration of the use,
mercies, 595characteristics of such rebenefit, and advantage of reproofs will
pentance, 596-602the healing duty of
give them a ready admission into our
repentance, a means of obtaining a good,
minds and affections, 612for our imquiet conscience, i. 23,24caution against
provement of reproofs, if there be not open
a mock repentance, 86a sick-bed repentevidence to the contrary, it is our doty to
ance not wholly impossible, though it be
judge that every reproof is given us in a
hard, 114repentance necessary, in enterway of duty, 613we must take heed
ing into covenant with God, ii. 91is a
of cherishing habitually such disorders,
help to contentment, 584is to be daily
vices, and distempers of mind as are conrenewed, in order to prepare for Christ's
trary to this duty, 613 particularly hasticoming by death and judgment, 687will
ness of spirit, 613pride, 613if a represerve from damnation, iv. 213, 214
proof be not received and improved as it
repentance urged from a variety of arguought, it aggravates the fault, 618it is
ments, 586. See Death-bed repentance.
useful immediately to compare the reproof
Repetition of things which we are desirous to
with the word of truth, 618the best way
remember, a good help to the memory, iii. 357
to keep our souls in a readiness rightly to
Reproach, nature of, v. 445-447what it is
receive and improve reproofs, is, to keep
to take up a reproach against our neighour souls in a constant awe and reverence

INDEX OF THE PRINCIPAL MATTERS.


677
of the reproofs recorded in God' word,
69-71ita certainty, 71when the saints
616we shall fail in this duty, unless we
ill possess this reward, 72why it is deare always accompanied with a deep sense
ferred, 73 they are to believe this reward,
of our frailty, and of the necessity of all the
74and endeavour that God may be their
ordinances and visitations of God which
reward, 74how they may know it, 74-76
are designed to preserve our souls, 615
what they must do, to get God to be their
Resent, the word explained, i. 483, n. (*);
reward, 76-78consolation to be derived
iv. 85, n. ()
from the consideration that God will be hi
Resignation of ourselves to God, an effect
people's reward, 79, 80
of love to God, i. 610resignation to the Rich, St. Paul's charge to, explained, i.
will of God for his glory, prepares a soul
213216in how many ways they may
both for mercy or judgment, iv. 60, 61
exercise their charity, 226-228in what
in what this 'resignation consists, 62^66
cases they must sell their estates, or any
reasons for it, and answers to objections,
part of them, for the relief of others, 229
67-75directions for attaining it, 76-79
riches, whether good for man in this
Resurrection of the body, what is meant by,
life, iii. 14influence of serious godliv. 440is one of the promises of the gosness in determining this point, 15counpel-covenant, 187who are the dead that
sel to the rich, 414, 415observations on
shall be raised, 441the absolute necesthe parable or narrative of the rich man
sity of believing this doctrine firmly and
and Lazarus, iv. 313, 314, 318
undoubtedly, 441, 442the credibility or Riff hi eye and right hand, meaning of, i. 61,
possibility of this doctrine, 443, 444its
52what it is to pluck them out, 52, 53
certainty and infallibility proved, from the
are the greatest hinderances to our closing with Christ, 68and a source of subpromise of God, 445from the justice of
God, 445, 446from the end of Christ's
sequent trouble to the soul, 68, 69
coming in the flesh, 446from the resur- Righteous, the sufferings of, no blemish to
rection of Christ, 446-448 after what
God's justice, v. 43. See Believer,
manner the dead shall rise, 448 the
Christian, Godly, Saints.
bodies of the just shall rise with great joy Righteousness of Christ, active and passive,
and rejoicing, 448and the bodies of the
explained, v. 309wherein lies that exact
wicked, as so many malefactors before an
righteousness, which is required between
angry judge, 449the bodies of the saints
man and man, i. 192-212the subject of
the heavenly state will be clothed with the
shall be raised by virtue of their union
with Christ, 449the union of Christ with
"righteousnessof the saints," v. 496
believers is an argument for their blessed Romans, remarks on St. Paul's Epistle to
resurrection at the last day, 292, 293the
the, iv. 369, 370especially on the eighth
chapter, v. 269
contrast between the loathsomeness of the
bodies of the wicked, and the glorious Rome, church of, not catholic or universal,
iii. 238in what sense not a true church,
bodies of the godly, 449, 450importance
of believing this doctrine, 461consolation
v. 686, vi. 18the religion of the church of
from it to all the real members of Jesus
Rome, nothing but a dead image of the
Christ against the fear of death, 451
gospel, in things relating to the person and
against the death of friends, 452to those
offices of Christ, iii. 215-228the state,
order, and worship of the church, 228who have maimed or deformed bodies, 452
239and the things relating to the graces
to those who forego any members of
their bodies for Christ, 452to the people
and duties of obedience required in the
gospel, 239-249refutation of the preof God, when in the lowest condition, 462
tences of the church of Rome to the docand in reference to the sad times in
trine of mortification, 249-251and of
which we live, 463the resurrection, a
her doctrine of good works, 251, 252the
terror to all the wicked and ungodly, 454
church of Rome supports herself by cruhow we are to labour so to live, that,
elty, v. 541by policy, 542by sophiswhen we die, we may have a happy resurtry, 543points of agreement between
rection, 456-457a divine project how to
Protestants and the church of Rome
make our bodies beautiful and glorious in
concerning the scriptures, 611, 612
an eminent degree, 458
points of difference between them, 612,
Revelation, divine, necessity of, v. 601how
and see Scriptures, IV. infraour danger,
it might be communicated, 602why it
if we continue in the Romish church, vi.
must be in writing, 602, 603 being
19our duty to depart from it, 19hawritten, it is a safe and full rule for us to
zard of salvation in it, 20, 21there can
walk by, 603
be no peace or communion with Rome, 23
Revenge, the result of zeal, is a concomitant
extravagant pretensions of the Romish
of true repentance, v. 419
church, 26her venality, 160, 161the
Reward, nothing beside God can be the
superstition and idolatry of the church
saints' reward, iii. 67how God is, and
of Rome in giving to other things that
comes to be, his people's reward, 68
wornhip which is proper to God only, 279
wherein consists its exceeding greatness,

68

INDEX OF THE PRINCIPAL MATTER.

-392her fraud idolatry in leaving


the second commandment, tat at least the
greater part of , out of tome of her
booh) 292-394no communion to he had
with the church of Rome, 480
jRtifo of the nan of em, vi. 18,14
Sabbath, proofs of the existence of, from the
creation of the world to this day, U. 3088if we would sanctify the sabbath acceptably, we must caU it " a delight," 28
the holy of the Lord," 29-and " honourable," or the glorious day of God,
and why, 39and we must actually honour it or him, 30we must regard the
sabbath a day of divine institution, not
of human ordination, 80, 31the whole
entire day to be given to God, 83in
sanctifying the sabbath, we must have
equal respect to hat is prohibited, as to
what is commanded, 88, 84the sabbath
is polluted by words, as well as by works,
34, 85caution about our thoughts, 36,
36In sanctifying the sabbath we must
distinguish what is God's and what is
our own, 36, 37signs of making the
sabbath a delight, 38,39what is implied
in calling it the holy of Jehovah, 39-41
the nature of sabbath sanctification, or
calling and accounting it honourable, 4144how God is glorified by sabbath sanetifioation, 44-46
Sacraments, various acceptations of the word,
vi. 431, 432its theological meaning,
432, 438especially, a ordained by
Christ, 434use of the term by early
Christian writers, 434application of this
description to the two sacraments instituted
by Jesus Christ, 484, 485but not to the
five other rite termed sacraments by the
church of Rome, 485, 486the reasons
alleged by the schoolmen lor there being
even sacraments, examined and refuted,
436-438depend upon their institution,
485various sacraments in the Old Testament, v. 94sacraments are appointed
to confirm the covenant, ii. 98on God's
part they are sealing or confirming signs,
93on our part, they are a badge and a
bond to oblige us to the duties of the cove
nant, 93, 94they are an expression of
God's earnest and sincere respect to our
salvation, 94they have this advantage
above the word, that they are a closer application, 94, 95by these sealing signs
we are solemnly invested into a right to
the things promised, 95in them the great
mysteries of godliness are visibly set before
our eyes, 95, 96the nature, use, and
end of the sacraments are an argument
for the possibility of believers attaining to
assurance, vi. 392-394. See Baptism,
Lord's nipper.
Sacrifice, properties of one, vi. 506-509
Christ crucified, a divine sacrifice, 505
a proper sacrifice, 505 and the only pro-

per sacrifice of the gospel, 809this sacrifice is but of one kind, 510and but
once ofiered, 511, 612this sacrifice of
Christ once ofiered was so perfectly efficacious, as to take away sins folly and for
ever, 518the Romish Mass proved to be
no divine proper gospel sacrifice, 516-522
the Popish arguments for the Mais
being a proper gospel expiatory sacrifice,
proposed and answered, 522-529, See
Mats.
SAINTS.
I. Saints generally:
Saints, corruptions of, subdued by afflictions,
i. 898and their graces increased, 899,
400they ought to hold fellowship among
themselves, iv. 56were it possible for
the best of saints perfectly to keep the
law of God, yet even these supposed perfect ones cannot in the least oblige God,
or merit any thing from the hand of his
justice, vi. 385-340the Romish assertions respecting the supposed transcendent
merits of the saints, refuted, 248, 249
the happiness of the saints in heaven,
when their bodies shall be re-united to
their souls, . 500their blissful society
with angels about the throne, 501. See
Believers, Perseverance of the Saint.
II. Tke worship of reputed saints, when introduced into the church, vi. 117 and .
the Romanists justly charged with it, 280
no religions honour given to saints by
Protestants, 281the novelty of praying
to saints, 615and of the pope's canonising them, 616the invocation of saints
unlawful, 97, 579, 580doctrine of the
council of Trent concerning it, 98specimens of idolatrous prayers to, 99101Bellarmine's poor plea in behalf of
it, refuted, 99this practice of the Papists abominable in the sight of God, 101
it is nnscriptural, 101,102and antioriptnrat, 103it is Irrational, because
the saints are incapable of hearing prayer
directed to them, 103they an neither
omnipresent, 104nor omul-percipient,
104the existence of many of them is
questionable, 105 and their saintship
doubtful, 105, 106yet they are invocated by the Papists, 107saint-worship
proved to be idolatrous, 108, 109Romish evasion of this fact, refuted, 110
saint-worship injurious to Christ, 110-113
Popish pleas in behalf of it, refuted from
scripture, 113,114from the fathers, 114
-117and from the decrees of councils,
117that religious worship is not to be
given to the images or relies of saints,
was taught long before Luther, 578
Salvation, import of, i. 686is the great
promise of the gospel covenant, v. 186
the death of Christ is the procuring cause
of it, 260, 261this proved from the consideration of Christ's death, 262and
from Its nature, and the cause of It,

INDBX OV TBS PRINCIPAL HATTBRI.


670
23~9eahatloo 1 the {bet and IBMa divine revelation, 70rational evidence
parable consequent of tan* faith, 80
how faith and salvation are conjoined, 880
that the Bible I. of divine authority, 71
how salvation is the effect of fklth, 881
good men have inward sensations that It
is from God, 71the scriptures press hottwhy there 1 this undivided connexion
between faith ad salvation, 881, 888
ness and godHnes, so as never anyone in
is our only concern, i. 687i reoomthe world ever did, 79-74the pubUskerof
it should be exemplary, and so was Christ,
peace toot all eariiness ad earnestness in
seeking It, 888no assurance of salvation
74and should work miracles, 76, 76
to the unregenerate while they continue
which are a sufficient reason to engage us
*neh, 858many children of God may
to believe the scriptures, though we never
for a very long time temain doubtful eon
saw them, 78, 7/as we have rational
evidence that the scriptures are the word of
ceraing it, SOShow Christ free believers
from whatever might hinder their salvation,
God, so we have evidence also from inward
008-607their salvation in no way ao
sensation, 77parallel of the doctrines of
comfortable by him, Oilsalvation i
the prophets, of Jesus Christ ad his aposa work which matt absolutely be regarded,
tles, of the Protestants, and of Papists, concerning the divine authority of scripture,
888departing from iniquity hath it invi. 048-048and also the expounding of
fluence upon our salvation, though not
cause of it, Iv. 978
scripture, 648-660the proposition, that
Sanctytcatto*, one of the great promises of
"all scripture is given by inspiration of
God," explained, 88, 89the scriptures
the gospel covenant, v. 187
SMon is the cause of mental distractions in
prove themselves by their own light to be
prayer, i. 407importance of being wenfrom God, iv. 899their power and effiskilled against his wile, 98, 99Christ
cacy, in changing the minds and hearts of
is aU in freeing believers from his device,
men, show that, as to any future expecta508influence of Satan in producing metions, they are more successful for converlancholy, iii. 263how Satan is subdued
sion, than any new revelations or appearby the death of Christ, v. 989, 988
ances from the other world, 898, 894
Sati^faetio for sin, denned, vi. 440, 448
scripture, why a surer word of prophecy
parallel of the doctrines of scripture, of
than that which came from heaven at the
the Protestants, and of Papists, concerntransfiguration, 894-898the whole scriping penitential satisfaction for sin, 080,
ture is a large model of saving truth, v.
668satisfaction for sin could not be
19-17reveals the grace of God in
Christ, vi. 888, 387and the nature of
made by any creature, v. 807, 808but
that
faith, whereby a believer attains an
only by Christ, 808the matter of it,
808-811 j vi. 447the form, or that which
interest in Christ, 888the manner of dimakes it satisfactory, v. 811, 819the
vine revelation shows it to be a good foundeath of Christ, the procuring cause of it,
dation of assurance, 888
989.967how Christ's satisfaction justi- //. Tkat the tcriptont AouJtf 0* read oy
fieth, 818vindication of this doctrine
tk common people, v. 647parallel of the
from Socinian cavils, 987practical uses
doctrines of the prophets, of Christ sad
his apostles, of the Protestants, and of
of it, 987, 968the Romish doctrine of
satisfaction for sin examined and refuted,
Papists, concerning the reading of the
vl. 488-408
scriptures by the people, vi. 049-644the
right of the people to read the scriptures,
Saving faM, nature of, v. 348definition or
description of it, 848the subject receivwas taught long before Luther, 677,678
ing it, 348, 848the subject about which
prohibition of the reading of scripture in
it is occupied, 849the principal causes
the index of prohibited book, by the pope
of it, 800the less principal, 801the
and the council of Trent, v. 648-661
begetting causes, 869, 808the causes
decree of that councfl against interpreting
of its maintenance and increase, 808,804
scripture, otherwise than the Romish
material cause, 804formal cause, 860
church holdeth, 661opinions of the doefinal cause, 860,306effects of saving
tors of the Romish church against scripfaith, 366-368it properties, 869-366
ture, 666-657St. Paul's injunction to
its opposite, 868-888uses of the doeread his epistle to the Thessalonians to
all the brethren explained, 557proofs
trine of saving faith, 888-871
Sckitm unjustly charged on Protestants who
that the scriptures are to be read by the
depart from Rome, vl. 94, 90, 88
common people, from the language of the
Sckootmtn, argument of, for there being
apostles, 580and of Jesus Christ, 561seven sacraments, examined and refuted,
668from the conduct of the Bereans,
vi. 436-488
588, 684and from the language of
Scrtott, different sorts of, i. 898
Moses, 684the Bible had never been,
SCRIPTURE, the word explained, v. 88,809
but for the use of the people of God, 566/. Divine intpiretion and authority of ike
667who therefore are to read them, 687
tlii proved by the father, 667the
tcripturet: a divine revelation possible and
reasonable, v. 70we ought to have good
common people forbidden to read them by

680

INDEX OP THE PRINCIPAL MATTERS.

the Romish church, vi. 77objections of


which she equals her canons and tradiPapists to the leading of the scriptures by
tions, 77
the people, examined and related, . 667- IV. The ecclesiastical authority of scripture :
669the artifices of their learned mea, to
the testimony of the church is not the only,
debase the scriptures in the eyes of the
nor the chief, reason of our believing the
people, by word, 669and by deed, 570scriptures to be the word of God, v. 606
674especially by destroying and burning
what is meant by " authority," when we
the scriptures, and those who love them,
inquire whence the scripture hath it au674, 676objections of Papists to the
thority, 609and by " faitb," when it is
reading of the scriptures, examined and
demanded why we believe the scripture to
refuted, 671-that holy things are not to
be the word of God, 610and by the
be "cast to dogs, nor pearls before swine;
" church," 610points of agreement bewherefore the people must not have the
tween Protestants and Papists concerning
Bible, 676that the people will pervert
scripture, 611, 612point of difference,
tbe scripture, 677, 678that the reading
612 proof of the Protestant principle
of the scripture breeds heresy, 678-581
that the testimony of the Spirit of God in
the false allegation that the scriptures are
the word itself, is the immediate and prinobscure and dark, 681-683falsehood of
cipal, and a sufficient, reason of our bethe assertion, that Papists do not prohibit
lieving it to be the word of God, 612.
men to read, so they have a licence, 683,
Argument 1. The Holy Ghost, in scrip684the design of Papists in vilifying and
ture, calls us to the scripture itself, and
prohibiting the scripture, is, to advance
God's authority only in it, and not to
their own traditions, 684to maintain
the church, for settling our belief of it
their pride, 685because the people will
divinity, 613. Argument 2. Those prodesert them, 686that the scriptures are
perties, which the Holy Ghost, in scripture,
to be translated into vulgar tongues,
attributes to the scripture, will prove the
proved from the ancient versions, and tessame, 613, 614God's revealing himself
timonies of the fathers, 586-589oljecto us in scripture is the first and highest
tions of Papists to such translations, rerevelation upon which our faith is built;
futed, 689,690instances of false translaand therefore, that revelation is sufficient
tions by Papists,*590
to manifest itself to us, even without the
///. The scriptures are a sufficient rule of faith
church's testimony, 614 therefore the
without written traditions, v. 692parallel
testimony of the church is not the only
of the doctrines of the prophets, of Jesus
sufficient ground (nor indeed a sufficient
Christ and his apostles, of the Protestants,
one at all) of our believing the dhinity of
and of Papist!, concerning the perfection
the scripture, 615for, first, the scripture
and sufficiency of the scriptures unto salvais the foundation of the church, and theretion, vi. 539-542the sufficiency of scripfore hath not its authority from the church j
ture taught long before Luther, 676,577
but, on the contrary, the true church tat
traditions, human and divine, explained, v.
its authority from scripture, 615, 616
693whatever assurance we have of God's
Popish exceptions to this argument, expreserving us in the truth, yet we are
amined and refuted, 616, 617secondly,
bound to use diligence and caution, 593
the doctrine delivered in scripture doth net,
695our duty is to stand fast in the faith
as to our receiving it, depend upon the
of Christ and in the profession of godlichurch, and therefore neither doth the
ness, whatever temptations we have to the
scripture it&elf, 618-620 thirdly, the
contrary, 696 the means of standing fast
scripture hath its authority in relation to
is by holding the traditions taught by the
us before the church pass its judgment
apostles, 696-599while the apostles were
concerning it: and therefore it hath not
in being, there were two ways of delivering
that authority from the church, 621
the truth, namely, by word of mouth and
fourthly, the authority of the church is not
writing, 699now that they are long since
more certain or clear as to us, than that
gone to God, and we cannot receive from
of the scripture; and therefore the scripthem the doctrine by word of mouth, we
ture cannot have its authority from it,
must stick to the scriptures as our written
622fifthly, if we are to believe the
word, 600, 601let us not seek another
divinity of scripture merely upon the
rule than the word of God, 601 necessity
church's authority, then that faith can be
of that word being revealed, 601, 602
but a human faith, founded on no better auand of being written, 602, 603this truth
thority than the authority of men, 623, 624
being written, is a safe rule to walk by,
sixthly, if we must believe the scripture
603the Papists justly blamed for crying
to be the word of God, only because the
up a private tradition of their own, as of
church determines it to be so, then we
equal authority with the written word of
must believe all things in it to be of God
God, 603Protestants do not reject
for the same reason only, 624seventhly,
all tradition, and why, 604-606the
if the testimony of the church is necessary,,
Romish church falsely claims to be the
and the only sufficient reason of our besole interpreter of scripture, vi. 77to
lieving the divineness of the scripture

INDEX OP THE PRINCIPAL MATTER*.


681
then it will certainly follow, that no man,
you read, 61meditate on what you read,
62^-come to the reading of the scripture
who is oat of the church, can he called
into the church by the scripture, 626
with humble hearts, 69give credence
eighthly, no law receives ita authority of
to the word written, 62highly prize the
Scriptures, 63, 64set an ardent love to
binding men to subjection to it, merely
them, 64come to the reading with honest
from those who are merely subject to it
hearts, 66learn to apply scripture, 65
and did not make it; therefore the scripture hath not it authority from the church,
observe the preceptive part of the word as
which is merely subject to it as a law, and
well as the permissive, 66let your
is not the author of it, 625ninthly, they
thoughts dwell upon the most material
that believe not the scripture to be the
parts of scripture, 66compare yourselves
word of God when propounded to them as
with the word, 66take special notice of
such, though they have not the testimony
the scriptures which speak to particular
of the church to confirm them in it, yet
cases, 66, 67take special notice of the
sin in their not believing it, and are thereexamples of scripture, 68leave not off
fore bound to believe it antecedently to
reading, until you find your hearts wanned,
the church's testimony: and consequently
68set upon the practice of what you
the scripture hath its authority in itself,
read, 68, 69tread often upon the threshand before the testimony of the church,
old of the sanctuary, 69pray that God
and therefore not from it, 62?tenthly,
will make you profit, 69answer to the
it cannot certainly be known by the testiscruples of those who fear they do not
mony of the church, that the scripture is
profit by the word read, 70, 71the
the word of God ; and therefore it hath
scriptures ought to be read in families,
not, as to us, its authority from the church,
217-219the study of scripture, a mean
628refutation of Popish objections and as
of raising good thoughts, 405, 406
sertions: first, that the authority of scripture Scrupulous conscience, causes and cure of,
i.19-21
can only be known by the church, 629-634
second, that the canon of scripture can Sea, the, a proof of the existence of a God,
v. 35
be known only by the church, 634third,
that we can no otherwise know the scrip- Seared conscience, ita cause and cure, i. 11,
ture to he the word of God, than as we know
12
what books are canonical, and what not; Seasons, the orderly and regular succession
what were written by inspired men, and what
of, a proof of the existence of a God, v.34
were not: which we can know only by the Secret prayer, instructions of our Lord conauthority of the church, 635-638fourth,
cerning, ii. 165, 166secret prayer, duly
that we cannot confute heretics who deny
managed, is the mark of a sincere heart,
the scripture, or part of it, but by the
and has the promise ef a gracious return,
authority of the Catholic church which
166, 167arguments to enforce the duty,
168its usefulness, 168, 169preparareceives it, 638the mischief and danger
of Popery as to this particular doctrine,
tory directions for it: rush not suddenly
\vhich is dishonourable to God, 639, 640
into the presence of God, 169humble
and also destructive to the Christian reliconfession of sins, 170an arguing and
gion, 640-642the superiority of the relipleading spirit, 170, 171ardent affecgion of Protestants orer that of Papists,
tions, 171importunity and assiduity,
642we have more certaiuty in our way,
172-174submission to the will of God,
than they have or ever can have in their
174, 175present all into the hands of
way, 643, 644our religion is more comChrist, 176 special direction for secret
fortable, as well as more certain, 644, 645
prayer: be sure of intimate acquaintance
exhortation to believe the scripture upon
with God, 176pray at times of finding
solid and lasting grounds, 645and to
God, 177keep the conscience clean
try our faith hi the scripture, that it may
from secret sins, 178own and humbly
be approved, 646-648
plead personal interest with God, 179
V. On the study of the scriptures: the dilibe very particular, both as to sins, wants,
gent reading and studying of the scriptures,
and mercies, 179holy and humble apa means for obtaining spiritual knowledge,
peals before God, 180pray for the Spirit,
ii. 15the kings of Israel were required
that we may pray in and by the Spirit, 181
to write out a copy of the law and to read
apply special promises to special cases
it, 57, 58general directions for the
in prayer, 181sober and serious resolustudy of scripture, v. 7882special roles
tions before God, 182a waiting frame of
for reading the scriptures with more
spirit in prayer, 182how to discern anspiritual profit, 59remove those things
swers to secret prayer, 183in doubtful
which will hinder your profiting, 59, 60
cases, observe -the frame and temper of
prepare the heart to the reading of the
spirit in prayer, 183-186also the prinword, 60read with reverence, 60read
cipal subject-matter of prayer, 186
the several books in order, 60 - get a right ensuing providences, 186mark thy folunderstanding of scripture, 60read with
lowing communion with' God, 187the
seriousness, 61 labour to remember what
proper time for secret prayer, 187how

682

INDEX OF THB PRINCIPAL MATTER*,

often, 188whether it is expedient to fray


when person an aider temptation, or disturbances by passions, 188whether -we
may pray in lecret, when other must
take notice of our retirement, 188
whether we may be voeal in ueret prayer,
188how the heart may be kept
wandering thought in moret prayer, 189
oar duty, if present answer teem not to
correspond to our petition, 189practical
met of this duty, 191.194
Seff-de&atement, an essential frame of mind
on a fast-day, ii. 155,166
Self-denial, a mean of attaining love to
God, i. 589and spiritual knowledge, ii,
15a help to contentment, 584the elfdenial of Christ to be imitated by us, iv.
440, 441
Setf-e*altation of the man of In, vi. 7-9
Se{f-e*amination, a mean of obtaining a
good quiet conscience, i. 36, 97and of
getting anunnee of salvation, 278-376
a help to true repentance, v. 489
Self-jutticiariet are negleote of repentance,
v. 412
Self-love, an impediment of our love to God,
1.586
Seff-rejlection, frequent, necenary that we
may know whether we are wuhed from the
guilt and pollution of in, 11. 98
Self-tcrutiny, clone, a help to repentance, v.
433
Seneca, reflection of, on the ihortnei of life,
il. 849,., 868, ft. (*)on the bounty of
nature, 865, 366, n.
Senhottte, Bishop, on the venality of the
church of Rome, -A. 150,151
Sentatfon, Inward, a proof that the scriptures
are from God, . 77
Sente of iln, a precurslve part of true repentance, . 877the pain of aenie in
hell, 475, 476
Semet contradicted by the Romish doctrine
of transubstantiation, vi. 474,475
Septuoffint Greek Tendon of the Old Testament, notice of, v. 588
Serenity of tpirlt, in prayer, blessed effect of,
184
Seryiut ///., pope, profligacy of, vi. 866
Servant*, the term denned, it. 361,863are
to have an eye to their great Master in
heaven, 86*3aim to hi glory, command,
assistance, and sovereignty, 868, 363
cautionary direction to servants : to take
heed of pride, dliobedlenoe to lawral command, negligence, Idlene, and carelessness, 877aleo, of mere eye-service,
lying, embezzlement, bad companion, and
disclosing of their maiter1 secrets, 878
also, of murmuring, discontent, and repining, 879and of sinning to please
their masters, 879positive duties of servants, 879to honour their masters, 879
to obey them, 880to be faithful, 880, 881
diligent in their muter* business, 881,
883 motive to this duty, 882-384helps, 885, 386

Serving ef God, the phrase explained, ii.


900
Severity, sinful, what Is not, 111. 156,157
discover itmif by Irregular passion, 157
by austere look, 158by bitter, hasty,
disdainful, threatening word, 158,159
by rigid action, 149, 160what godly
parent may best do, far the conversion of
those children, whose wickedness Is occasioned by their sinful severity, 161.165
Shame, depth of, to "which Christ was exposed as man, v. 917-rthe shame of hi
death, 319,330Ingenuous shame, a necessary frame of mind on a fast-day, ii.
156
Shortnee of lift, consideration of, a help to
repentance, v. 433
Sick, Instruction of, a work of great advantage, i. 113i of God' Institution, 114
God' mercy i proposed by himself, and
may be offered by ministers, to the sick,
114sick-bed repentance not wholly Impossible, though it may be hard, 114
endeavour must be used, to understand
the state of the sick person, 115and to
bring him to a sight of his state and condition, 115great heed must be taken
lest, in avoiding one extreme, we run upon
another, 116the same methods are not
to be used to all sick persons, 116,117
the counsels or desire of sick person or
of their carnal friend not to be followed,
117the same course to be taken tat the
conversion of the nick, as for person in
health, 117,118sick persons ought to be
kept from insensibility to their danger, 118
from willingness to be deluded, 118
from resting In generals, 118and from the
concealment of some hidden way of wickedness, 118the souls of sick persons not to
be slightly healed, 119address to ministers
on the difficulty of their work in visiting the
sick, 119,130and to the people, to do
their work in health, 180,131
Silence, overmuch, when elnfol, 11. 488,
439
Sin, the principle and root of, i. 88God i
not the original of it, v. 87in what
sense it is a defect, 87, 88is a rebellion
against the sovereign majesty of God, iv.
386whose ruling wisdom it vilifies, 387
is a contrariety to hi* unspotted holiness, 888a contempt and abuse of his
excellent goodness, 389-893disparages
his impartial justice, 399, 893implicitly
denies the omniscience of God, 898and
alights his power, 894relatively to us,
sin is the most destructive evil, 394it
has stained man with an universal, Intimate, and permanent pollution, 896
degraded him from his native state and
dignity, 396broken sweet peace and
concord in the soul, 397peace with God,
'897internal peace, 397peace with one
another, 398the penal effects of sin to
the fallen angels, S98and with respect
to man, 399-403how perverse and de-

INDKX OF THB PRIKCIPAL MATTER.

683

thought are dn, 889-393what are the


praved UM mind and will of men re, to
beet preservative againet imlancholyand
ehooM da rather than afliction, 403, 408
over-much sorrow for da, ill. 963-998
the consideration of the great evil of dn
a darling am injure the memory, 854
heighten our obligation to the divine
the oondderation of eternity should make
mercy, in " saving from oar due," 404,
us careful to avoid dn, lv. 19, 30temp405it should excite us to holy dreumtation to rin are to be rejected with
peotion to keep ourselves from being
denied with it, 406-408and it a powerabhorrence, because dn in its nature is
the greatest evil, 886-403how dn i a
ful motive to repentance, 408,409taning from mil tin 1 the formality of tone
reproach to any people, 498dn, the
meritorious cause of death, taken away
repentance, v. 383, 384direction tan
by the death of Christ, v. 935how it 1
cheeking the beginning of dn, i. 93-100
and for quelling it, 101-107exhortation,
abolished by the death of Christ, 333,334
recession from all sin Is the first part of
to practise them, 109-111the scripture
conversion, 385, 886its existence, nay,
doctrine of purification from dn, ill. 845
even its prevalency, may consist with a
corrupted by the church of Rome, 345penitent turning from dn, 887confeedon
348the honiUe evil of dn, v. 336and
of dn and prayer for It pardon an oonthe righteous Mverity of God against it,
tant concomitant of true repentance, 890
337how dn 1 abolished by the death of
-395fees payable at Rome for the comChrist, 383, 334sense of and sorrow for
mission of particular due, vi. 835how
in, a committed against God, are the
progreedve act of true repentance, . 87,
far God may be said to punish dn after he
has pardoned it, 333, 834the Romish
377no sins are to be accounted nail,
distinctions concerning dn, and satisfaci. 33, 34dn i properly onr own, 54,
tion for dn, examined and refuted, 48956why expressed in scripture by the
453dn fully and for ever taken away
part and member of the body, and par
by the sacrifice of Chriit, once ofhred,
ticolarly by the right eye" and right
518. See fbtyfosMMf tf Sin, Mortat Si*t,
hand," 55, 56ome dn suitable to par
Original Stou, National Situ, denial Situ.
ticular temperament and constitutions, 57
and to peculiar ages, 57 and to Sincerity: secret prayer, duty managed, is a
mark of a sincere heart, ii. 166,167
particular calling, 57, 58a well
particular way of education, 58how Singing of psalms, hymn, and spiritual
this dn may be dtoovered, 69^68and
songs, ii 73, 78authority for this ordinance from icrlprnre precept, 74 argumortified, 68-48motive to such discovery and mortification, 68-70-reiterated
ment, pattern, and prophecy, 75, 76the
dn increase our responsibility, 87occasweetness of this duty, 76it Is the mudo
sion of dn to be avoided, 99,100how
of nature, 76of saint, 77and of heaven, 77singing of psalms and spiritual
we may become partaker of other men'
songs was practised by all varietie of
in, 128-180why we must not be partaken of other men' sins, 181exhortapersons, 77, 78-in all age, 78, 79in
all place, 79in all condition, 80and
tions and cautions, 138, 134of what dn
we mult not be partakers, 134-136antiby all sexes, 80the honour put upon thi
duty by God, 80, 81in order to make
dote against them, 136,137direction
for reproving dn, 137-142, 531willingmelody in our heart to God in the ringing
of psalms, we mutt dug with understandness to part with and mortify every dn a
ing, 81with affection, 81, 82with real
ore sign of saving grace, 358how a man
may know whether he is willing to part
grace, 83with exdted grace, 83with
with and mortify every dn, 258there is
spiritual joy, 83with faith, 83in the
spirit, 83keeping our heart with all
a time when God will call over dn that
are pact without repentance, and charge
diligence, 88neglect not preparatory
them upon the conscience with horrorj
prayer, 88the holy end of thi duty, 84
its ran effect, 84, 85answer to the
307-317this inward honor and trouble
objection, " How can a serious Christian
of mind fells in (even to God' people)
with outward trouble, 317-380a quick
sing in a mixed congregation ? " 85, 86
sense of dn win make us thankful for
and to the objection, that "there an
every mercy, 438when lawful thing
many passages in the Psalms not suited to
their condition," 86the objection, " Why
become dn to us, 459, 460the love of
any dn an impediment of onr love to God
must we be confined to David' Psalms f "
588seal against It, how expressed, 616
86, 87reproof of those who neglect or
occasions of extraordinary dn a call to
formalise this ordinance, 87to sing
a religious fast, it. 158the conscience to
aright, we most get an interest in Christ,
be kept free from secret sins, 178dn to
88and sometimes raise our heart hi
be specially confessed in secret prayer,
holy contemplation, 88
179,180dn dally committed a reason Sinner*: the ordinary way in which sinners
for family prayer, 339a lively MUM of
since the fall of Adam have been recovered
our sins to be cherished in onr heart in
and restored to life and salvation, ha in
family prayer, 245, 346what kind of
all age been one and the same as to the

684

INDEX OF THE PRINCIPAL MATTERS.

esaentiab of the covenant of grace, vi.


584the believing sinner is die subject
of gospel repentance, v. 374, 375the
dreadful circumstances of graceless sinners, when troubles come upon them, iv.
117119cautions to them how they
touch or meddle with saints, 152-154
some will be punished, at the day of judgment, according to the strict rules of
justice, 200penal effects of sin with
respect to them, 399-402the wonderful
patience of God towards them, 404
Sins of the place where tee live, the duty of
the righteous to be deeply affected ,with,
iii. 110scripture examples, 111how
they are to be bewailed, in respect of God,
before whom we mourn, 111, 112in
respect of the wicked for whom we mourn,
113117how we should mourn for the
sins of others in respect of ourselves, 117
-119why this holy mourning is the disposition of the righteous, 120and their
duty, 121-124.
Siatius If., pope, licensed stews erected by,
vi. 363
Slave' repentance, a false repentance, v.
397
Sleepy conscience, its causes and cure, i.
Sloth, spiritual, different sorts of, i. 435, 436
important questions proposed to slothful
Christians, 269-272how we may get rid
of spiritual sloth, 439-444, 447-451
its odious nature, 444it exposes to all
manner of sin, especially to sordid apostasy, 445and spiritual adultery, 446
activity in duty, a remedy for spiritual
sloth, 436 spiritual sloth an impediment of our love to God, 587
Sobriety denned, iii. 553necessity of it, to
prepare for Christ's coming by death and
judgment, ii. 689, 690how Christian
and conjugal sobriety supports a woman
in child-bearing, iii. 553-556
Society, what, in heaven, v. 500, 501
Socinians, error of, on the state of the soul,
i. 108leratation of their cavil respecting
Christ's " bearing our sins," v. 264, 265
vindication of the doctrine of Christ's
death as a satisfaction for sin from their
objections, 267
Sodom, why it will be more tolerable for,
than for Capernaum, in the day of judgment, iv. 301, 302
Son of God, eternal generation of, v. 54, 55
Sonskip to God, fourfold" nature of, by creation, generation, contract, and adoption,
v. 329, 330adoption and regeneration
are distinct sonships, though never separated as to the subject, 338believers are
God's children by both, 339exhortation
to the sons or children of God, 341, 342
their privilege, 342, 343trials of our
sonehip, 343, 344
Sophistry, one of the props of the church of
Rome, v. 543
Sorrow of Christ, as man, \. 217godly

Borrow is a property of true saving faith,


362, 363 and an essential frame of
mind on a fast-day, ii. 156influence of
godliness in determining whether a life of
sorrow is best for man, iii. 11, 12sorrow, even for sin, may be over much, 253
-255in what cases it swalloweth up the
sinner, 255the causes of it, 258-267
the cure, 267-276counsels to those who
are swallowed up of over-much sorrow,
276-383
Soul, what is meant by, iii. 565what it
really is, 565a distinct substance from
the body, 566a spiritual substance, 667,
668immortal, iv. 9-11a noble and
capacious being, 116, 117excellency of
its original, iii. 569 the end for which it
is designed, 570, 571the endeavours
used to gain souls, 572God's endeavours,
572-574Satan's endeavours, 675the
duration of oar souls, 576, 576they are
the cause of our life, 577our bodies
follow their condition, 577the value of
the soul a motive to abhor sin, 578and
to endear the Saviour to us, 578reproof
of those who neglect their eouls, 679
exhortations to the* care of the soul, 580683greatness of the loss of the soul, 683
which is never to be repaired, 683we
must answer for the loss of our souls, 684
our souls not as they came out of the
hands of the Father of spirits, i. 107-109
reliance of our souls on God essential to
trust in him, 371holy quietness of soul
springing from a full persuasion of our
safety, our evidence of such trust, 371,
372what it is to love God with all the
soul, 577, 578the immortality of the
soul dictated by the light of nature, ii.
207- and also the happiness or misery of
the soul after death, 207-209the winning of souls the great end and duty of
ministers, iii. 205its importance, difficulty, and advantage, 206advice for
accomplishiog the winning of souls, 206
209the humbling of Christ unto death
should teach us the value of souls, v. 230
souls in heaven are subject to Jesus
Christ, and their employment, 249
Speech, moderation of, i. 345, 346, 350
what is " corrupt speech," ii. 420what
is to be understood by its " goodness to
the use of edifying," 421and by the
"grace " that should be ministered by it,
421. See Tongue.
Speed will much facilitate repentance, v. 425
Spirit: " walking in the Spirit," explained,
i. 89-92. See Holy Spirit.
" Spiritual songs," what are intended by, ii.
72
Sports are as expressly forbidden on the
sabbath-day as bodily labour, ii. 34
are inconsistent with a sabbath frame of
spirit, 34
Sting of Christ's death, v. 220
Study of scripture, a duty, v. 78
Subjects cannot be absolved from their alle-

INDEX OF THE PRINCIPAL MATTERS.


glance to their sovereigns by the clergy, .
732
Submission to the will of God, necessary to
secret prayer, ii. 174, 175
Sufferance of sin, a mode of partaking of
other men's sins, i. 125-127
Suffering, what believing Christians should
do to secure themselves from, i. 528-633
how they should encourage themselves
against sufferings, 533, 534the ead of
Christ's suffering for us, iv. 437, 438our
greatest sufferings for righteousness' sake
are not expiatory, as Christ's sufferings
were, 440how Christ is to be followed
in hid sufferings and death, 445, 446the
sufferings of the righteous no blemish to
God's justice, v. 43why the kingdom of
God is only to be entered through sufferings, 255greatness of the sufferings of
Christ in his soul, 309
Sufficiency of scripture, parallel of the doctrines of prophets, of Christ and his apostles, of the Protestants, and Papists, concerning, vi. 539-542
Sun, the, a proof of the existence of a God,
*. 32, 33
Swctftipro, import of, i. 60
Super-erogation : works of, defined, vi.
352 parallel of the doctrines of the
prophets, of Jesus Christ and his apostles, of the Protestants, and of Papists,
concerning works of super-erogation,
560, 561 there are no works of
super-erogation, vi. 223, 352proved by
the conclusions, first, diat they, who in
their obedience attain to the greatest
height which is possible in this life, fall
short of much which in duty they are
bound to do, 225-231Popish objections
to this conclusion examined and refuted,
233235. Second conclusion: were it
possible for the best of saints perfectly to
keep the law of God, yet even these supposed perfect ones cannot in the least
oblige God, or merit any thing from the
hand of his justice, 235-240whence it
follows that there are no such things as
works of super-erogation, 240-248no
merit in works of enper-erogation for
those who do them and much less for
others, 352, 353refutation of the Romish doctrine that men may attain to
works of super-erogation, 385
Superiors in family relations, what means
are to be used by, towards their inferiors
to induce them to savour the things of
God, i. 147-160 -how they should administer reproof, 160-162how inferiors are
to act towards them, 162-166
Supplication, an essential part of fasting, ii.
153
Supremacy of sovereigns over ecclesiastics,
v. 7-20the supremacy of the pope affirmed
to be an article of faith by the Romish
church and her canon law, vi. 76
Surfeiting, a great enemy to the memoir, Hi.
355

685

Synetius, bishop of Cyrene, anecdote of, i.


248, 249
Synterety, at Synteretit, the term explained,
i. 37, 38
Syttemt of the main points of the Christian
religion very useful and profitable for ministers and people, v. 12the whole scripture a model or system of saving truth,
12,13such systems instruct in the faith,
14-17obviate error, 17, 18a summary
of the gospel system or principle, 18, 19
advantages of such systems, 20they
add much to the beauty and ornament of
the truth, 21are of great help-to the
understanding, 21and to the memory,
22they quicken the affections, 23are
an antidote against seductive errors, 23
promote growth in grace, 23such systems serve to justify the practice of the
churches of Christ, in having their public
forma and confessions of faith, 24they
show the benefit and advantage of public
catechisms, 24 are commended to the
study of young divines, 25they serve to
commend methodical preaching, 25and
constant and fixed hearing, 25
Talking too much, when we are guilty of, ii.
429-431
Tears, -when an effect of love to God, i. 611
Temperaments of men, particular sins suitable to, i. 67
Temptation, importance of being well skilled
in the wiles of, i. 98, 99our liability to
temptation a reason for family prayer, 235
we are to consider what present temptation we are under, iii. 478the contemplation of eternity a powerful preservative
against, iv. 23, 24
Tender conscience, importance of, i. 96
Teraphim, what they were, ii. 211
Tertuilian, testimony of, to the sufficiency of
scripture, vi. 576
Testament of Christ rendered firm and effectual by his death, v. 224
Tetzel, profligate sale of indulgences by, vi.
323
Thankfulness, described, i. 417, 418who
are or ought to be thankful, 417on what
grounds Christians are bound to give
thanks in every thing, 419it is the will
of God in Christ Jesus, 419it is the
homage we owe to God for all we have and
are, 420Christians have innumerable spiritual mercies, superadded to common mercies, 420 how and in what manner Christians are bound to give God thanks in every
thing, 421-423even for afiUctions, 423427how a Christian is to bring his heart
to this holy and heavenly frame, 427-430
uses of this doctrine, 430-432exhortation to thankfulness, 432, 433
Thanksgiving, a means of attaining love to
God, i. 693an essential duty on a fastday, ii. 154
Thanksgiving-days, a seasonable time for
performing works of mercy, i. 222

686

INDEX OF THE PRINCIPAL MATTERS.

Tketet, or troth, maintained la the wrmon


against Popery, v. 644-446
TUtf> the penitent, who KM crucified with
ChrUt, instructions to he derived from the
OM* of, IT. 346, 847 proof that late
repentance hath been sincere, 849peculiar circumstance in hi ease which are
not to be found in the cue of other, 858,
859
Tkovgktt, defined, ii. 888, 888what kind
of thought are sins, 889a simple apprehension of sin is not sinful, 889flret
motion, when sinful, 889,890 voluntary thought of God, of ourselves, or of
other, 890-899 aggravation of then
thought in delighting in them, 898contrivance of them, 884and re-acting eta
after it 1 committed, 894prooh that
thought are the word of the mind, and a
really in a if they wen expressed with
the tongue, 885,886we are accountable
to God and punishable for our thought,
886, 397 the provocation of einfol
thought, 888.408 reproof of sinful
thought, 408exhortation to take care
tot suppressing them, 404direction* for
railing good thought, 406-411for preventing bad thought, 411-414for the
ordering of eril thought when they do
intrude, 414-417and for the ordering of
good thought when they appear in us,
417-490caution for the regulation of the
thought on the sabbath-day, 85,86, See

tion a of equal authority with scripture,


608,604what tradition is not rejected by
Protestant, 604^606
Training ckildn, importance of the
duty of, ii. 88,100. See Cbfeetofty.
epo, wiM direction of, to the proconsul
Pliny, 1.598
Transient ad of God, observations on, ii.
496
Trantiationt of the eripturee in varion
language, notice, of, v. 587-589Protestant translation* proved not to be faulty,
688
TratuMemtiatioH> denned, vi. 457parallel
of the doctrine of the prophet, of Jesus
Chriit and hi apoetie, of the Protestant*,
and of Papist, concerning it, 568trannbstantiation 1 contrary to our reaion,
ill. 418, 419and to wripture, vi. 458
Popish argument drawn from scripture,
examined and refuted, 458-468 the
Romiiih tenet of traninbstantiation asserts
a multitude of improbabilities and contradictions, 468-465it i unprofitable, and
doeth good neither to eoul nor body, 466,
466it teaeheth a practice most horribly
impious and flagitious, 466,467 the Romish interpretation of " This is my body,"
refuted, 467-468BeUarmine's argument
for it, from John vi., refuted, 468, 470
it is impossible that transubstantiation
should be in the Lord' supper, 470,471
this doctrine destroys the Lord' upper, 471, 479the miracles alleged by
Papist to be wrought by transnbstantiation
in the Lord's supper, are all false and
feigned, 479-474transubstantiation is
false, because the senses of sA men in the
world testify, that the bread and wine
remain in the Lord's supper after consecration, 474-476the determinations of
pope and council of no authority, 476
refutation of BeUarmine's objection from
the alleged obscurity of the words of
institution, 477idolatry of Papist* in
worshipping the bread and wine, though
they think it turned into the body and
blood of Christ, 478, 478hence Papists
are to be regarded as an idolatrous, uncharitable, and perjured people, 478,480
and no communion is to be held with
Rome, 480novelty of the doctrine of
transubstantiation, 615
Tree of life, a sacrament in Paradise,
v.84
Trembling conscience, cause and cure of, i

Timt) influence of the contemplation of eternity on the improvement iv. 91,99


what time 1 the fittest for (amity prayer,
ii. 941the objection to it, for want of
time, refuted, 955, 966
TbMM*, the difficulty of governing, ii. 499
494the tongue a very miiohievon outlaw if it get loose, 494, 495an excellent
ubjeot when reduced into order, 495,496
it is the great glory of a man to have a
government over hi tongue, 496, 497
direction for the light management of the
tongue a to the meatrare of our peeoh,
498-489and to the matter of our dis<coune, 489-440motive for the regulation of our tongue, 440-449direction
for the management of the tongue with
regard to it cope, 449,448 how every
tongue mult confess that Jesus to the
Lord, . 954parallel of the doctrine of
the prophet, of Jen ChrUt and hie
apostle, of the Protestants, and of Pa
plat, concerning religion wonhip in a
91-98
known tongue, vi. 544-546
Trent, council of, prohibited the scriptures
Torment* in hell, nature of, v. 478-476
to the common people, v. 548observations on their decree, 548-559why they
their extremity, 476-480and eternity,
480-483
thus decreed, 558false doctrine of, conTradition, exalted by Papist above scripture,
cerning justification by faith only, vi. 67
v. 555,484 5 vi. 77in what sense Chrisrefutation of it, 958doctrine of, contianity i a tradition, v. 596-588 the
cerning the worship of saint, 88conholding of which la the great mean oi
cerning the merit of good work, 188,
tending fait in the faith of Christ, 588,
180, *.concerning image, 988prohibit the marriage of the clergy, 841and
589PapUrt* exalt their unwritten tradi-

INDEX OF THE PRINCIPAL MATTIES.


687
the certainty of their mtoery proved
the giving of the cop in the Lord' rapper
to the laity, 486
from the ION happmea of the believer,
IViel at the tart day wfll 1. universal, v.
868
468 formality of it, 468, 464its im- Unokaritable person, hew to be treated, iv.
331die uncharitableness of contentions,
partiality, 464exactness, 464 perspicuity, 465 win be without appeal, 465
837
Unconverted, address to, . 335, 386
it consequences, 465, 466
Trinity, the tern defined, v. 56the doe- fabriftNMttv, is mfected by original sin, .
133the fun assent of, necessary to trust
trine of, transcends, but doe not contradict, our reason, Hi. 439, 428proof of,
in God, i. 871we must ing with underived from the Old Testament, . 67derstanding, ii, 81a weak or dark un59 from the New Testament : particuderstanding, a cause of a bad memory,
larly from the baptism of Christ, 59
iii. 333what doctrine transcend our
from the institution of the ordinance of
understandings, 417-438and what probaptism, 60 from Christ's saying in John
vidence, 429-432 considerations for
xiv. 16, 61 and from 1 John . 7, 61
quieting the mind, in consequence of the
distinction of the three persons in th<
transcendency of these doctrines and proTrinity, 61the order of the three di
vidences: we may behold in them footvine Persons, 68 the light of nature
step of God' transcendency and incomwithout divine revelation cannot discover
parable greatness, 488-448--they are an
it, 68objections to the doctrine, refuted,
unanswerable argument to confirm and es64the light of nature, after divine revetablish the truth of the Christian religion,
lation, cannot oppose it, 65, 66 use of
443 the transcendency of these doctrines
thta doctrine, 66
and providences an excellent expedient to
TnnAby how a Christian should behave him
silence the ungodly, 443, 444-446
elf, when inward and outward trouble
teaches us to entertain more awful appremeet, i. 307-330 times of spiritual and
hensions of God, and more low thoughts
temporal trouble, seasons for exercising
of ourselves, 447-450
trust in God, 381, 383
Union with God, an effect of love to God,
Truttm Gott, the duly of the believer,!. 370
i. 611, 613union the means of our preand of gracious soul who are cast down
servation, iv. 333, 333
on account of the hiding of God's face, iv. Union, Christ's prayer for, explained, iii.
100, 101nature of this trust, i. 370, 871
614-616what encouragement we have
concomitants of it, 37 1-374its effects,
from this prayer, that this union, and the
374, 375 what ought to be the sole obblessings relating thereto, shall be vouchject of a believer' trust, 375, 376 on
safed, 616-J621the union of Christ with
what sure ground saints may bufld their
true believers Is not a union of bodies, nor
trust in God, 376-380what special sea
a hypostatioal or personal union, v. 886
sons call for the exercise of this trust, 380nor an essential, substantial union, 286
383how trust exerts itself in such seanor such an union as mount up believer
eons, 383-400 directions to gracious
to an equality with Christ in any respect,
souls, who are cast down under the hiding of
886but a spiritual, mystical, true, and
God's lace, how they are to trust in God,
dose union, 887, 288its efficient cause,
iv. 103-116trust in God, a property
888, 289proofs of this union from the
of true and saving faith, v. 865
synonymical and equivalent expressions of
, nature and consequence of, to be conscripture, 389from scripture similitude
sidered, iv. 830in asserting it a man
which shadow it out, 389, 890from the
may be earnest and yet charitable, 830
communion subsisting between Christ and
how to be held fast by magistrate, v. 618
true believers, 890in consequence of
-533by ministers, 538, 533 and by
this union, they have a peculiar interest in
the people, 523-526 the duty of ChrisChrist's person, properties, promises, and
tians to contend for the truth, 535
in all his providence, 397-899caution
Truths, necessary to salvation, which are
to believer to be fearful of what may
first to be studied, il. 6-8men should
weaken their union with Christ, 300and
labour after such * knowledge of the
to Improve this union, 300,301to labour
truth, as will enable them to give a reason
for a frame of mind suitable to it, 301of the hope that is in them, 8 and spe303
cially give themselves to the study of the Union of two ttoferwin the person of Christ,
present truths, 9 and of such truths as
v. 208which is without confusion or
have the greatest influence upon practice
transmutation, 208, 809and singularly
fit Christ for the work of mediation, 309,
Type*, of scripture, fulfilled in Christ's death
310
v. 333
Unknown tongue, public prayer should not
be in, vi. 300-313. See PuNie prayer.
Gothic version of the Bible, no Unreffeturatef while they continue such, they
tioe of, v. 587
can have no assurance of eternal salvation,
UnbeKevers, the sad condition of, v. 339, 34
i. 253, 353 they cannot understand the

688

INDEX OF THE PRINCIPAL MATTERS.

difference between the conflict of the law


of the mind, and the law of the members,
287
Unthankfulnets of professing Christiana reproved, i. 430different sort of unthankful men, 431, 432
Vain-glory, a cause of strange apparel, iii.
512
Vanity of every condition, how most effectually abated by serious godliness, ili. 2
every condition is clogged with vanity, 24all things on this side religion, whereby
men eddeavour to get above vanity, increase it, 47serious godliness alone
can, abate the vanity which cleaves to
every condition, 7, 8
Venality of the church of Rome, vi. 150152
Vengeance of Qod, neglect of free grace
makes it unavoidable, i. 685and insupportable, 685
Venial sins, defined, vi. 129doctrine of
Christ and his apostles concerning it, 568
doctrine of the Papists concerning it,
153, 568 especially of the council of
Trent, 154doctrine of Protestants, 568
no sin venial in its own nature, 568
concessions on this subject: (1.) All private
offences of man against man, have a pardon from man due to them, 154, 155
(2.) Though all sins deserve eternal punishment, and though no sins are venial, yet
all sins are not equal, nor do they deserve
equal punishment, 156-168(3.) Though
no sin be venial, but every sin deserves
eternal death; yet no sin of its own nature
necessarily and infallibly damns, but the
sin against the Holy Ghost, 158 (4.)
Though no. sin be venial in its own nature
and deserving of pardon, yet this hinders
not but that sin is venial by an extrinsic
cause; namely, by the grace and mercy
of God in Christ, 169-162proofs from
scripture, that no sins are exempted from
deserving eternal punishment, on account
of any imaginary or imaginable smajlness
or levity of sin, 162-167 confirmation
of the doctrine, that no sin is venial, first,
from scripture, 168-170and from reason,
170, 171whatsoever is contrary to the
loving of God with the whole heart, is not
venial, but mortiferous; but every sin is
contrary to the loving of God with our
whole heart; therefore every sin is mortal,
and so not venial, 171-173the nature
of pardon proves that no sin is venial or
deserving to be pardoned, 173, 174
venial sin farther disproved from rejecting
the pharisaical depravation of the law
of God, that some commands of the law
and some sins against those commands,
are so small and slight, that God will not
require a perfect fulfilling of the law as
to smaller and lesser commands, nor the
necessary avoiding of such sins as are
gainst those smaller commands, 174, 175

venial sin disproved from the nausea,


stain, or filth, which every sin, even die
least and lightest, leaves behind it, 175,
176and from the power of God justly
to forbid the least sin under the pain
of eternal penalty, 176also from the
typical remission of sins in the Old Testament, 177from the infirmity of evil that
is every sin, 177because the least
sins of reprobates, " idle words," shall be
punished with eternal punishment, 177,
178and from the absnrdness of the doctrine of the veniality of sin, 179testimonies of fathers against venial sins, 179,
180inferences from this subject, both
speculative and practical, 180183
Versions of the Bible in vulgar tongues,
proofs of, v. 587-589the Popish assertion that Protestant versions are faulty,
disproved, 589and the Popish translations proved to be falsified, 500
Victory over sin, furthered by assurance, vi.
420422also victory over the temptations
of the world, 422, 423and over the fear
of death, 423, 424
Virgins, ten, parable of, briefly explained, ii.
674, 675the scope of this parable, 675679practical uses of it, 680-682
Visibility, perpetual, of the true church,
proved, from the nature of the church, vi.
54, 55and from its foundation, which is
not Peter, 55-60but Christ himself, 60
the duration of the church in some state
of visibility, throughout all ages, proved by
her holding and teaching the doctrine of
justification by faith, 61-67and by her
doctrine concerning the worship of God by
images, 67-69corollaries: first, whence
we may learn which is the true church of
Christ, and where it has subsisted in all
ages, 6972secondly, we are enabled
to discover all false-pretending churches
from the true, 73-89thirdly, that the
people of God in Britain are possessed
of the true apostolical doctrine and worship, according to scripture, 8993the
duty of the reformed churches to take
heed to it and to hold it fast, 93and
of all true believers uniting in holy love,
93-95consolation to believers, that no
weapon formed against the church shall
finally prosper, 95but that the church
shall survive her enemies, 96and shall
be supported, 96
Vocation, See Effectual catting.
Vow, denned, i. 480, 481whether it is
lawful for us, under the New Testament,
to make a vow, 481vows, which are
well ordered, are not sin in themselves* nor
by accident, 482vows, once lawful on
moral grounds, are lawful still, 482vows
approved by the general consent of nations,
483they are the only gospel free-willoffering-extraordinary, 484vows best insure duty, but do not ensnare us, 484
when vows are well-composed, and for the
benefit of religion, 485a vow must be in

IHDEX OF THE PRINCIPAL MATTERS.


extraordinary MM, 485deliberate, 486
lawful, 486acceptable onto God, 486
whether proportioned, 486whether in
ear power, 486must be sincere^ and
cheerfully made, 487well-composed vows
promote the credit of religion, 488, 489
they promote religion in the midet of those
who profess it, 489and also in'the
votary's heart and life, 490they increase
circumspection, 490discover former defects, 491engage against a particular
hi, 491, 492increase oar care of particular duty, 493promote religion by obeerving and improving providences, 493,
494necessity of caution in m^ing our
vows to the greatest advantage of religion,
495, 496see what vow* yon are under,
end look how you have performed them,
49, 498wait till God gives jest and fit
occasions for vowing, 499
Vowel-point*, importance of, iii. 431
Fulgnte Latin version of the Bible, proofe of
the falsification of, v. 690exalted by the
Romish church above the genuine Hebrew
and Greek scriptures, vi. 76, 77contradictory editions of it, by Sixtus V. and
Clement VIII., 85
Waiting on God's leisure, humble and constant, a criterion of trust in <3*d, i. 373
Waldentet, account of the purity of the
doctrines and conduct of, vi. 690-592
Walking i the Spirit, explained, i. 89-93
WaUkam-Abbey, profligacy of the monks of,
vi. 370
Wont, the daily recurrence of, a reason for
family-prayer, iL 233
Watchfulnete over our own heart, a mean
of attaining love to God, i. 690, 591
necessary to prepare for Christ's coming
by death and judgment, il. 89,69
Whoredom, licences for, sold by the popes,
vi. 362, 363
Wicked, who they are, v. 472the fall of
the wicked, defined, i. 73, 74different
sorts of their foils, 76, 77their temporary prosperity, no dishonour to the justice
or holiness of God, v. 43the resurrection
of the body, a terror to them, 454sentence of condemnation will be pronounced
gainst diem at the day of judgment, 466
their deplorable state, 467will be
turned into hell, 472. See Heli.
WILL.
I. Witt of God: any signification of it,
touching the reasonable creature's duty, is
law to it, v. 84neglect of learning the
win of God, a cause of an erring conscience, i. 14
//. Will of man: the consent of the will to
divine revelation, essential to trust in God,
i. 371the will perverted by original sin,
v. 123, 124effects of God's wrath upon
it, v. 142,143
WiUingnes of Christ's death, v. 221, 222
Wine, why added to bread, in the Lord's
upper, U. 131,132

689

Winning of soul, the great end and duty of


the Christian ministry, iii. 206its importance' and difficulty, 206advice for accomplishing it, 206-309
Wisdom and learning, whether best for man,
itt. 14influence of serious godliness upon
them, 14, 15
Witneste, heavenly and earthly, observations on the testimony of, v. 66, 66.
Wive, duty of, to their husband, 0.
273, 274they are to honour and esteem
their husbands, 291to love them, 391,
292to fear them, 292the pattern of
wives' reverence of their husbands, 293,
294 its effects, in word, 294-296and
in deed, 296-398mutual duties of wives
aad husbands, 276-281directions how to
accomplish these duties, 299-303. See
Husband.
Women, reproof of, who mind not the proper
duties of their sex, iii. 641, 642the sorrows of child-bearing should not dishearten
them from entering into the marriage state,
643good women may forward their salvation by entering into the marriage state,
643advice to unmarried women, 668
and to married women, 568-560advice
to women, vi. 371. See Child-bearing
women.
Word, the, import of, explained, ii. 49, 60
diligent attendance on the word preached,
a means of obtaining spiritual knowledge,
15,16what it is to profit by the word,
60-62how we shall profit by hearing
the word, 52hear it attentively, 62, 63
with meekness, 63, 54with an understanding, believing, and loving heart, 66
if yon would profit by hearing the word,
keep what you hear of it, 66 how we are
to keep the word, 66, 67hearing the
word, an essential part of the duties of a
fast-day, 163the word of God to be consulted, that we may know what is our
present duty, iii. 478, 479the preaching
of the word, the ordinary means of effectual calling, v. 278sitting under the
word of truth, with care, constancy, and
conscience, a help to repentance, 420
the word of God, to be received as the
only rule of faith, v. 601. See Minittry
of the word, Scripture.
Word, good, the speaking of, a means of
overcoming evil, iii. 462, 463
World: the visible world, a proof of the
existence of a God, v. 31-37we must
beware of the world, if we would retain
the influence of ordinances on our souls, i.
662love of the world, an impediment
of our love to God, 586, 687contempt
of it, a means of attaining love to God,
690avoiding the entangling of ourselves
with the world, a means of preventing bad
thoughts, 411excess of worldly cares,
destructive to the memory, iii. 354a
middle condition in this world, why most
eligible, 404-412the religious of the
world are its substance, support, and

690

INDEX OF THE PRINCIPAL MATTERS.


strength, IT. 144sitting loose to the Yoke of the law, borne by Christ, . 215
world, a bete to repentance, v. 439the Young perton*, the duty of, to remember
word of God, the only role and' teit by
their Creator, iv. 551-53are com
which we may know the old religion and
manded to turn to God presently, 553
the new, vi. 638
they are threatened just as old people are,
Work*, what, glorify God, ii. 464, 465
if they do not torn to God, 554-556
description of a Christian, whose work
they have the promisee of as good thing
glorify God, 465-489application of this
a the oldest people have, if they do consubject, 489-492. See Covenant /., Covert presently, 556-560they are convenant of fPOrk, Good fPorki, Super-ero~
vinced by their own consciences, that they
gation.
ought presently to turn to God, 560, 561
frorship & God, defined, vi. 271we most
they die and go to judgment, as ordinadistinguish between civil worship and relirily in their young days, as others in their
gion worship, 971ad between inward
older, 561, 662they, as much as elder
and outward worship, 279God alone la
people, are absurd in their promises to
and ought to be the object of religious
convert hereafter, 562-564 and as
worship, which, in the lowest and most
plainly as elder people do, they dare God
Inferior degree, ought not to be given to
to damn them, so long as they delay their
any creature whatever, 973this proved
conversion, 564they hate and rob God,
from the words of Jesus Christ to Satan,
and imitate and obey Satan, till they do
convert, 565and out-sin Satan himself,
" Thou shalt worship the Lord thy God,
and him only halt thou serve," 978also,
665they sin beyond the measure of all
because God has expressly forbidden the
old ones that convert not, if they put
worship of angels, 274, 278because reoff their conversion, 566motive speligions worship, though in the lowest and
cially addressed to the young, 566their
most inferior degree, is such that neither
God is not so angry with them as he is with
saints nor angels durst own or receive,
older people, and a he will be with them,
276and from the consideration of the
if they convert not before they are older,
nature of worship itself, 977the super667 Satan has not so much power
stition and idolatry of the church of Rome,
over them, as he has over older people,
In giving unto other things that worship
567their heart are not so bad as those
which is proper to God, and to Him alone,
of old people are, and as they will them29-292the fraud and treachery of ihe
selves be sure to be, if they convert not,
church of Rome, in leaving the second
568their bodies are not yet so sorry as
commandment, or at least the far greater
those of old .persons, 669the world has
part of It, out of tome of their books, 292
not laid so many load on their back, aa
294caution against superstition and all
upon those of old people, 569the provifalse worship, 995, 996right apprehendence of God lendeth these more physisions of God, necessary to his worship, i.
cians and kinder ones than it doth to old
861this illustrated in the case of Abradiseased sinners, 670they have special
ham, 360, 363-366the divine essence
encouragements to convert now, 571-574
in Christ, the proper object of worship,
inferences specially addressed to the
young, 674-579direction to them: to
367the humanity of Christ, the medium
of worship, 367, 368the being sincere
choose a spiritual guide in the affairs of
their souls, and follow him as far as he foland sound in the worship of God, a mean
of keeping ourselves in the love of God,
lows Christ, 679look always and adhere
ill. 142, 148declaration of the true
closely to God' Son and Spirit, 680
church of Christ,'against the worshipping
beware of setting against each other God'
of God by images, vi. 67-^69parallel of
mercy, Christ's merit, holy faith, and
the doctrine of the prophet, of Jesus
good work, 680be very critical m the
Christ and his apostles, of the Protestants,
choice of company, 680beside the
and of Papist, concerning religious worscriptures, read such good books as are
ship in a known tongue,. 544-546and
recommended by their pastors, 681often
that religious worship is due only to God,
examine the state of their souls, 581
561, 569
fTortkip of Saint*. See Saintt, II.
Zeal, defined, i. 616wal for the glory of
WnXk of God, denned, v. 138it is proGod is a mean of keeping ourselves in the
voked by uncharitable dissensions, iv. 998,
love of God, iii. 141, 142in what re229aU mankind are exposed to it, v. 137
speots zeal is a concomitant of true re141every natural man and woman is
pentance, v. 418how seal against sin
obnoxious to all the effect of it, 143.148
is to be expressed, i. 616and how zeal
fTHting what we would remember, a help to
about dutie.8 will manifest itself, 616
tiie memory, iii. 857

IV.
INDEX OF TEXTS CITED.
GENESISI
Ten.

1
2

6-8

?'oL Page

25,27 .

Ii

\\\
V

26

26, 27 ... i

iv
V

81

ii
iii
iv
V

Mil
ii

vi

i
u

1 ..."....iii

*
7

ii
1
111
V

16, 17 ...
17
11

iii
iv
V

691
275
271
468
479
97
47
57
68 ill
238
552
137
609
108
358
887
131
451
819
97
121
224
109
451
32
499
30
628
665
666
568
492
510
628
68
90
422
677
26?
319
373
209
218
312
316
339
406
486

Ten.
ToL
18
... ii
21-24 ...
23
ill
iv
... ii
24
iii
26

... iii
V

1-4 .. .... i
1-6 ...... V
3
... iv
6

.... i

ii
iii

iv

... i

7, 21.. ... iii


8

.... i

8,15 ...
11-13 ... ii
12
.... V
14
... iii
15
... i
U
iv
V

16

vi
.... ii
V

Pat. Chap.

277

212
289
568
274
275
283
163
287
492
217
291
103
373
97
605
391
398
188
383
449
298
3)9
204
65
396
132
217
493
316
125
203
332
508
179
288
224
316
320
98
189
204
218 vi
223
291
509
28
289
290
296
143

Ten. ToL Page


.... 143
17
19 .... i 214
U 330
143
21
24 .... iv 406
495
V
vi 131
608
82
.... ii 330
2
339
106
3,4......
334
3-6 ......
222
4
vi 251
.... ii 392

511
V
6,4...... iii 158

467
.... i 307
7
il 418
608
V
8-11...... iii 166
.... ii 611
9
-15.. .... V 394
.... ii 391
18
V

vi

477

188
364
146
200
320
308
376
1, 3 ...,... 117
3 ........ Ii 109
V
107
22
....iii 138
vi 367
24
226
29
314
392
81
348
1
.... V
329
2-4 .. ...il 341
.... i
3
316
ii 322
418
iii 466
604
V
368
401
13-16 ... i
20,21 .. V
26
.... ii
iv
vi

692
Chap.
vi

Vere.
3

4
5

6
9

vii

viii

11
13
14
17
1
2
11
16
20
21

INDEX OF TEXTS CITED.


1M. Page, Chap. Vene.
VoL Page. Chap.
413
68 xviii
vi 135
497

11

iii
iv

ii
iv
ii
iii
vi
iii
iv
i

ii
iii
1

iv
ii

ix

xi

5
iv
8, 22
11
9

11
21-23 ... ii
22
iii
22, 25 ... ii
23, 24 ...
23,26,27
27

12
vi
7

31

xii

xiii

1
1-4
7, 8
17
4

7,8

vi
i
ii

i
ii
iv
ii
i
ii
iv

1
iv

xiv

10, 11, 13
14
ii

XV

18
21
1

vi

ii
Ui
iv

493
243
456
355
123
133
160
386
396
226
138
341
228
451
383 xvi
135
58
199
493 xvii
83
507
320
109
176
123
133
320
334
68
182
314
166
316
349
321
605
56
253
299
164
348
355
164
348
355
60
200
132 xviii
95
200
238
426
347
195
201
100
334
522
701
320
12
160
110

Vene.
If)

Vol. Page.
... ii
18

44
ine

ftftfl

2 ...
2, 3

6
9, 10, 17,
1ft

11

vi
ii

204

115
190.

Iflfi
684
iii 77
i
27
ii 673
iv 160

i
iii
ii
vi
ii
iii

12
13
6 ....
12
13
13 14 . 1
1

217
226
309
334
336
340

OR

DKO

iv

406

675
176

108
289
491
17
103
377

.. 650
362
69
iii
iv 110
333
V

vi
1, 2, 7, 8,
10-14
1, 7
ii
1-27
iv
5
vi
6, 8
iii
7'
,
7. 8 .... ii
8

10, 11 ...ii
10-13 ...
H
vi
13
14
i
18
ii
18-20 ...
22
iii
23, 24 ... ii
24
iii
1, 2
i

2
2, 4, 5 ...
ft

9
10, 14 ...
12

vi
II

21
ot

484
V*
AOK
fit
iv 133

Q08

14
16

ii
1

97 1ft

928

17

68
297

iii

00

21 .
22
26
30 .
11 IK
17 1ft

521
327
327
430
469
501
126

186
QflS

295
396
12, 15 ...
17
iii
67
17, 18 ... iv 523
17-33 ... iii 141
18
521
19
i
152

QAA

iv

134

.... i

Iv

12
1R

134

Qfti
668

411

iii 125
ion
iii 156

323
67

297

OK

178
182

461
275

308
12
84
659
416

20..... .... iv 276

189
324
320
62
68
184

353
138
250
227
228

. .. i
ii

381
624
138
656

274
lfl7

ISO
RQO

IRQ

ii

288

17... .... iv 187

18
7

119

QOR

iii

10
U
10,12 ...
i
12
15

19

33

QQ7

333
Iftt

9RQ

ii

327

294
ififi
11O

if?
17
... i

21. .

166

... iv
1 ..... . i

<MM1

62

OQQ

260

Chap,
xxii

xxiii
xxiv

XXV

xx vi

693
INDEX OF TEXTS CITED.
Terse.
Vol. Pag. Chap. Terse.
ol. Page. Chap. Ten. oL :Pag
1,2,12 ii 656 xxvi
iii 67
36
ii 307
1-3 ... .. i 595
306
16
ii 297
60
iv
314
16, &c...
293
2
120
211
323
126
19, 30 ...
3
2
101
455
19,32,86,
I
5
404
310
323
4,27
37
V
36?
iv 520
iii 167
6-17
27
6
12
.. ii 309
ii 314
ii 306
36
7
15
306
310
i 135
39
18
7, 8.... . iv 70
306
673
40
9
70
20,34...
iii 32
40-42
.
.
.
307
28
193
ii 199
76
41
33
9, 10... ... ii 351
618
93
48
in
... \v
60
i 342
687
12, 15-18
74
iii 468
ii 181
9
41
14
i
400
ii 392
i 395
10
.,,
y
16
178
428
43, 44 ... V 138
46
ii 289
432
16,17 .. vi 239
16-18 ... iv 79
513
297
60

560
907
17
458
340
666
18
... iv 315
683
iii 31
4
1
ii 289
iii 391
677 Yxvtii
4,20 ... ii 440
iv 333
687
440
329
310
2^9 x x .
340
416
344
V
fi. 1 ...
2
336
310
vi 218
6,7,63240
340
5
310
11
ii 180
309
67
is
300
314
i 469
16
15
j
360
24-26 ... ii 173
18?
22
... iii 497
7, 10-15
322
iv 139
12
22-67 ... i 228
i
ii 687
26
71
1
27,48 ...ia 602
ii 498
vi 114
36
... ii 343
13, 14 ... iv 139
26-28 ... i 106
QOQ
on
67
342
15,20,21 iii 402
oa
58
20
iv 284
i
485
iv
160
326
59
20, 21 ...
590
vi 52
60
344
ii 666 xxxiii 1
ii 187
63
166
20-22 ... i 224
4
iii 331
176
496
51
V
188
ii 182
343
5
67
282
22
i 237
ii 193
9
5
9 11
344 xxix
9 ... . ii 339
i 385
334
V
310
11,18,19
10, 11 ... iii 468
18
6, 6 ... ... ii 343
i 461
11
ii 193
23
68
iii
650
ii 363
9
26
314
276
iv
iii 69
33
21
i 429
13
22?
i 150
1
281
234
ii 120
323
21,22
396 xxxiv
i 476
1,2
22
.... i
285
461
3
77
ii 170
612
V
636
vi 242
ii 296
11, 12 ... ii 310
22,23 ... i 286
573
14
341
25
i 441
iv 64
... iii 156
19
.
27
339
ii
673
2
461
28
323
vi 281
ii 101
8
iii 167
i 429
31
30?
15
30-34 ... i 650
V
334
1
i 491
34
612
vi 204
1-4
ii 238
30
12
.... i 241
ii 199
i 491
2,3
25
... ii 200
343
3
ii 182
28
... iv 137
iv 135
326
8
34,35 ... ii 341 xxxi
6
i
437
i 396
18

694

INDEX OF TEXTS CITED.


VoL Pie. dap. Yam.
Vol. Fie,Chap.
ii 196 riv
10....... . 11 !U7 1
iv 64
20
ill 78
94
<
QOO
90
126
89
ii 314 ilvi
S 4

4A1
33
vi 216
16,18,22,
xxxvii 2
U 330
86-27.
701
3
310
26
Hi 666
327
29
U 304
4
355
307
9,10 ...
347
361
10
814
29, 30 ...
347 U
316 xlvii
6
339
12
339
12
314
13,14,35
361
28
1 486
31
351
14
309
36
314 xlyili
1
314
xxxviii 2,7-10...
341
1_3
861
17 18 ... i 227
6,6,16... 332
7
854 iii
18, 24 ... ii 376
24
iii 171
9, 14 ...
126
v*vfc
A ...T
iv 196
19
Sft7
fi 366
127
7
iv 384
361
8, 9
ill 478
vi 271
14
426
8-12.
iv 386
9
i
64
16, 16 ... ii 344
310
16
344
ii 379
IT 269
301
vi US iv
10
i 609
Mi AIM
23
383
19
tt
<U4
xl
6-33
71
3
843
12
vi 469
366
18
469
3, 4
i
92
5
fr
5oo
xli
12
iv 664
40, 41 ... i 399
6-7
i 131
43
ii 366
6
U 836
24?
iv 201
47
296
vi
39
xlii
1-3
ii 361
8
271
14).
iv 816
2
827
2, 3
309
212
3
314
246
11
iv 462
7,9, 18,
14
608
li-17,
19, 20. i 306
vi 420
14, 36 ...iii 439
14, 16 ... i 444
lee
21
,.. iv 663
22
i 860
Ifi
.
1Q1
464
iii 146
31
i
268
608
36
319
22-24 ... i
81
38
676
23, 24 ...
107 vi
xliii
6
ii 246
vi
96 vii
7
101
24
-iv *i7
14
igo
vi
67
95
vill
16
361
30
1Q6
26, 26 ... iv 621
S3.
829
Ofi
il &91
xliv
12, 13 ..- vi 160
28
ill 167
22, 80 ... 1 463 1
7,8
ii 314
30
633
15 .. . iii
676
16
ii 844 ix
30-34 ... ii 361
16, 17, 19
139
xlv
1, &c. ...
280
17-31 -.
309
Chap,
xxxv

Yn*
18

YON.
fifl

21

YoL Fait.
.1

19ft

|ii 468

EXODUS.

12

453
88
17
319
2, 3
328
6
101

SSI
11-14 ... iii 142
in

339
22
... 1 128
24
U 366
1-6
166
v
2
2,4, 6.. vl 278
2,6,14.iv 319
6
11
2
iv 166
10-14 ...
417
11, 12 ...
326
12
200
13
i 696
vi 471
1, 10, 13,
14
iv 417
vi
u

I_fi3

Sid

10, 12 ...
10-12 ... ii

326
428

W
19
M

23

lw

971

577

&9O

200

il

Kit

vi 108
94
Hi 1 04
24, 26 ... ii 142
26
i 284

9
W

19

1 361
iii 386
140
161
266
401
421

lv

4]Q

9ftft

IAS

16.
U 200
17, ... vi 20
1,20 ... ii 200

16, 32 ... i
26, 26 ... iv
28
i
vl
1,13 ...U
24

27

1AK

661
430
44
261
200
139
397

Chap,
ix
X

xii

xiii

xiv

XV

xvi

xvii

xviii
xix

INDEX OF TEXTS CITED.


Vol. Page. Chap.
oL Page, Chip. Verse.
iv 139
573
i
651
334
ii 105
435
vi 23?
3,7,8,11,
5, 6 ... .. 333
431
24,26.
200
28
13, 19 ...
588
10,11
16
35
401
12, 13 ... ii
463 xxix
57
16, 18 ..
16,, 17. iii
21
... ii 107
i
108
22
241
26
351
1-26... ... iv 319 xxxi
vi 421 xx
58
2 . .....
18
3. 4
4
... iv 427 xxxii
i
155
4
5
...
...

658
ii 199
vi 282
4,15,19. 701
8
6
... iii 53
419
11
142
vi 469
iv 557
24,26,27 ii 105
7
26
... i 402
334
450
123
26, 27 ...
ii 447
217
30
8
...iii 350
iii
31
31
ii 200
367
35
iv 514

52
45
...
ii
31
8-11...
332
9
2
...iii 474
ii 343
355
9,10 ... ii 119
10
119
431
3
11
29
ii 328
12
305
105
8,14,15
9
655
105
13...
i 444
iv
70
14
15
...iii 399
ii 334
16
... ii 444
123
5
30 xxxiii
22
397
15
24
... iv 469
ii 171
2
... 396
iv 150 xxi
6
16
174
i
39
21
10
... ii 287
vi 473
17
25
307
i
436
348
254
31
19
109
i 371
23
... i 577
iv 319
28,29
i
73
87
4,
18
126
9,10 ... iii 331 xxii
11
28
... iv 489
i
377
.... il 449
ii 391
4
... i 131
iv 456
15
4,5 .. ... ii 445
ii 500
9
21
... iii 118
80
19
25
.. i 365 xxxiv
iv 257
26
20,21 ... iv 184
i 424
21
21
... iii 182
ii 101
24
.... vi 108
22, 23 ...
31
25
... ii 564
31. . .
138
.... 618
8-13
iv 519
5
334
9,11 ... i
374
11
565
285
6,7 96
6-8
..
291
3
299
128 xxv
4, 5 ..
60
10-15 ... ii
13-24 ... ii 316
18
.... vi 289
iv 522
18
4
....
21
20
i 380

515
22,30 ... vi 278

Vewo.
28
1
2

695
V oL Page.
vi 228
258
V
9, 10
298
29
426
33-35 ...
181
35, 43 ...
438
36
vi 197
38
231
ii 830
9
iv 309
38-42 ... vi 244
40
ii
13
431
V
288
vi
i 408
1
iii 77
218
496
2,25
vi 289
ii 502
5
vi 417
288
5, 6
656
V
5,31
32
ii
6
161
11-13 ... iv 139
692
11-14 ...
11,27 -. iii 115
121
14,34 ... iv 150
19,20,26,
i
616
27
iii 251
24
27-30 ... iv .499
ii 336
28
151
4
i 624
4,5
iv 309
15
596
15, 18 ... i
361
18

Terse.

377

19
20

iv 295
i 377
v iv 288

328
359
498
504
245
21, 22 ...
i 363
22
V
139
i 238
6
328
ii 373
iii 456
V
315
i 36
6, 7
iv 111
121
456
260
V
103
i
7
132
304
308
V

696

XNDKX Of CITBD.
Pig* OH
Tone. VoL Pag* Chap,
Yen.
V* *
186 xiii
10,11,14,
xxvi
23,124 ... ii 594
364
15
i
85
25... .

SSI
40
i 325
20,25,30
77
33
46
505
390
vl 354
448 XT
40, Ac....
312
339
15, SO ...
626
40, 41 ... 401
6
502
476 XT!
40-42 ...
391
14
503
319
40, 42-45 iv 108
165
41
y 162
15,17
210
419
21
358
377
438
31 ...,.. U
30 xxvii
26
ii 343
600 ITU
32
97
5, 6 ......
678
185
7
vi 282
3
608
xriii
5
192
LEVITICUS.
NUMBERS.
20
ii 444
{
4
226 xix
i 137
2
. . vi 409
831
ii 444 iii
6-10, 41. iv 600
2_4
322
863
10-13 ...
501
0
vi 244
3
127
45.
334
3,
14
305
9,13,17.
609
V
22
i
476

2, 15
244
3, 30
306
iv 157
14
i 161
14
314
27,28 ... ii
65
15
i 294 vi
ii 11?
4 ... . i
85
2
iy 267
16
ii 433
iii
23.. . iv 166
3, 16.
i 472
25
U 184
447
9
70
5
101
17
i 131 vii
3,
13
22,
IT
139 ix
18
Ui 605
27 ... 341
142 X
10
ii 173
31
m 606
160
Ti 177
4
iv 267
5
5
ii 332 xi
.16-19,&c.v 210
336
12
166
y
1
i 137
17
iy 319
428
ii 428
453
28, 29 ... iii 453
265
33
iv 353
480
2
701
1
m 453
488 xii
14,15,31
604
1_3
i
616
vii
-34 ...iii 170
607
6-8
6
18
265
13
m 464
611
{
23
fl
185
iii 180
vi 334
24
222
18
450
14
ii 316
Jt
2
i 402
27
iv 429 xiii
32 .
iii 469
ii 332
27, 28 ... vi 141 xiv
11, 22 ...
456
2,3
i 393
28
J
625
19, 20 ... U 185
3
i 401
29
ii 346
20
iv 150
32
307
654
20-23 ... vi 243
ii
29
330
22
i
87
476
33,34 ... i 624
24
80
6
701
500 XX
477
9
ii 307
576
iii 138
iy
66
348
606
34
fl
182
10
iii 169
78
17
174

28
iii
29
3,6,6... iii 488
265
660
11
123 xxl
5
ifi H8 XT
25...
ii 1S9
3
iv 182
9
341
Xl
27, 28 ... V 701
13
676
10
i
70
30, 31 ... ii 432
39
iv
13
4-6
85 xxiii
27-29 ... 394
xiii
4, 34
77
27-31 ... ii
30
39,40 ...iii 353
14
iv
12
4-59
77
30
152 xvi
40
497
5, 6
77
19,42 .. ii 185
14
220
6, 34
77 xxiv
32. .. i
471
AR
10ft
23
fi
344
XXV
8, 10, 11,
v
14, 15,
42,43 ...
367 xviii
20
Hi
68
12
yi 141
27,36.
77 xxvi
3, 21-24. iii 29 xix

TM,
VoL
7
vi
8
i
28, 34 ...iii
89
29-35 ...
30-36 ... ii
XXXV
31-33 ...iii
1-7
iv
xxxvi
13
i
8
y
xxxvii
30
30, 31 ... ii
xl
34
Chap.
jp|Tti

INDEX OF TEXTS CITED.


VMM. VoL !**.

ii 186
28, 29 ... ill 138
XX
466
10
IT 231
8
13
672
xxi
9
409
573
17
ii
78
579 xil
663
22, 40 ... i 658
xxli
23

63
ii 388
ill 140
8
vi 61
xxili
364
10
iv 145
19
i 103
Ti 226
ii 105 xiii
11 630
9, 7
i
5
111
XXiT
217
1, 6, 6 ... Ti 72
334
17, Ac.., iv 315
23
614
436
2
i
24
i 150
XXT
151
2, 6
ii 168
155
3-6, 9 ...
68
6
Ui 170
ii 112 XT
11
iv 600
119
105
8, 9
11, 13 ...
142
11,12 ... ill 398
629
66
603
XXTi
13
11 198
3
i 132
200
xxTii
Ti 103
133
108
11 230
xxrili 3, 4
4, 6
172
13,14
273 xri
3-6
311
ii
123
XXX
20
xvli
14
163
Ti 108
xxxil
23
i 813
20,21 ...11 334
24
vi 44
IT 194
8
ii 343 Til
6-8
ili 131
xxxvi
7
IT 369
DEUTERONOMY.
7,8
i 219
266
31

328
i
2
ili 349
ill 26
183
381 iviii
2
i 363
IT
2, 16
i 398
11 321
3-5
11 864
6
633
6
331
7, 8
IT 320
597
8,9
11 824
6-7
IT 820
9
1 635
6
ii 496
11 110
10-14 . . ill 398 xlx
120
11,12,14 i 465 XX
333
xxi
351
16......... 243
9j 10
106
17,18 ... i 222
10
112
18
IT 57
IT 314
6
Ti 219

m 316
7
ill
13

14 X
12, 20 ... 11 20C
16, 16 ... ! 284
Ti KM
32-40 ... 184
16
i
41
186

67
1-3,31,33 Ti 226
20
Ti 269
2

99 xi
1,13,22. ill 14(
6
186
6
U 19
7
i 580
10
i 627 xxli
12
ii
29
13
! 10
44
18, 19 ... 11 21
12-16 - vi 293
111 35
14
ii
44
19
i
16(
24,27,291 66
ii KM
27, 28-30 185
334

Ctap.

697

VoL ft**.
ill 367
577
22
ii 496
29
IT 164
20
i 577
29-31 ... vi 102
30, 31 ... IT 429
32
vi
75
103
539
1-3
IT 330
1-8
Ti 123
4
11 200
Ti 108
6
11 336
6-11 ...iT 488
13
i 231
1
Ti 141
7,8
.1 224

VMM.
20

10

240
218
224

10,11
11

13,14
14

...u

372
222
6 .......... 401
8,9...
60
11
661
15
... ii
16,17 . . iil 404
18
367
18,19 ... 564
666
18-20
517
11
,. ..". IT 330
15
,
815
326
211
15,22 ...1 330
18,19 ... 630
21,22
684
..'.. ui 140
5
.... u 100
1-9 ......111 123
11,12 .,. 429
12 .... i 680
16,16 ... ii 365
16
334
16,17 ...ii 343
18-20 ... 333
18-21 ... ii 317
iv
70
18-22 ...iii 171
20,21 ...11 321
348
23
220
4
ii
5
lii 498
6
i 611
9-11
42
10
137
11
IT 429
19
11 101
1... i

698
Chap,
xxii

xxiil

xxiv
XXV

xxvi

xxvii

xxviii

xxix

INDEX
Vewe.
Vol. Pace. Chap.
22
ii 277 xxx
25
m 175
25-27 ... i 137
27
ii
36
2
156
3, 4
iv 154
21, 23 ... i 494
22
481 xxxi
487
23
481
5
ii 275
13
iii 458
14
ii 367
1, 2
322
2
136
2, 3
iii 160 xxxii
3
159
9
220
13

65
vi 297
1_10
i 432
5
432
17
iy 97
18
vi 413
8, 26
169
12, 13 ... 149
15, 17 ... iv 165
15-26 ...
157
16
ii 30?
348
22
iii 174
26

98
194
305
312
528
vi 168
175
1, 2
iii 29
1, 2, 15,
16

99
15-18 ...
159
47
ii 200
58
i 103
4 .,
647
10-12 ... ii 327
11
119
18-20 ... iv 393
18-21 ... i
78
19
7
86
316
370
iii 47
411
19, 20 ... i
85
iv 342
475
23
i 659 xxxiii
29
295
438
ii
13
iv 212
320
vi 410

OF TEXTS CITED.
Vewe.
Vol. Page. Chap, Torn.
VoL Page.
6
i
49 xxxiii 29
. iv 90
492
67 xxxiv 1-5
4
i 256
551
vi
\VJ
ii 536
6
6,19,20 i
585
297
19
627
485
JOSHUA.
9-13
iv 314
8
564

78 i
11-13 ...
564
8,9
666
iii 4
12, 13 ... vi 542
9
17
: ii 190
17, 18 ... iv
98

314
19, 21 ... ii 336 ii
19,22,30
86
18, 21 ... i
36
21 . ...
387 iv
6, 7, 21 ii 334
i 431
6, 7, 21,
2 ... .
149
22, 24
105
19
. vi 165
ii 103 vi
4
j 256
20
.. iv 161

87
26
i
77
5
1
77
ii 590
iv 214
309
5, 19 ... V 340 vtt
1
592
g
68
6
i 295
593
432
12
iii 123
6,10-12 343
12,25, 26 iv 143
7-9
ii 321
9
349
14.
198
19
390
iv 137
vi 237
391
9-14
iii 150
21
i 339
15
j
egg
vi 165
24
ii 344
465
15....
i 291
iii 148 viii
35
119
15-25 ... i 432
17
vi 538 ix
27
iv 143
12
190
22
479 X
vi
53
vi 474
23
i 175
12-14 ...
51
25
316
16-27 130
26, 27 ... iv 593 xi
20
. vi 187
7
iv 381
29
i 675 xiv
5
i 576
32
109 xxii
35
331
10
HO
36
i 400
17
163
iii 163
17, 18 ... i
87
18
iii 123
36, 39 ... i 39?
37, 38 ... iv 119
24, 25 ... ii 110
43
390
27-30 ...
336
31
iv 141
46
a 353
14, 15 ... i 379
46, 47 ... i 413 xxiii
2
i
164
549 xxiv
562
ii 348
2, 3
ii 349
ii 336
2-13
195
347
47
61
2, 14
201
14
vi 290
iii 580
15
i
135
48, &c....vi 243
4 ....... . 520
155
ii H6
9
ii 336
iv 508
360
24, 25 ... i 399
373
iii 486
26, 29 ... iv
92
iv 624
iii 150
29
i 385
15. 22 ...
95

chap,
xxiv

u
ill

IT

vU

Till

ix

xi

xiil

xiv
XV

xvi

INDEX OP TEXTS CITED.


ToL Page. Cha
TOM.
VoL Page- Chap, Tene.
16
vi 108 xvi
28
ii 190 {
28
iii 485
28
ii
92
28-30 ... 473
30
225 if
2
U 672
JUDGES.
xvii
5
iii 218

1
6
iv 488
68
13
vi 292
14, 15 ... ii 307
1_5
129 xviii
344
24......... i
7
vl 108
iii 68
30
i
128
20
i
411
60 xix
1, 2
iii 168
ii
18
ill 169
23, 24 ... ii 346
26-28 ... iii 169
18, 21 ... i
98
21
iu 142
27
ii 677
i 315
169 XX
21
iv
22
i
124
326
ill 141
32
i
291
1
80 xxi
iv 244
78
1, 2, &c.
3
74
RUTH.
9
860
12
ii 326
9, 15-18 ili 142 i
12
U 429
15, 16 ...
351
16
600
314
314
15, 16 ... iv 246
16, 17 .
296
26, 26 ... i
98
V
636
26-27 iii 169
ii
4
H
27
i
190
76
372
28
17-19 ... iv 186
18
ii 314
31
iii 142
13
108
21-23 ...
310
1
i 686
17, 21 ... vi 244 iii
29
626
1-6, 18... ii 310
iii 142 iv
3-6
606
11
353
16
ii
69
1-3
iii 463
iii 156
15
314
18
iy 152
20
654
351
27
i 469
15, 16 ...
321
16
326
163
7, Ac. ...
54
iv 64
10
393
10, 16, 16 iv 698
iii
1 SAMUEL.
13,14 ... vi
7
16
141 i
6,7
334
8
i 512
1,2
332
36
i
484
ii 287
494
674
10
36
iv 76
4
ii 326
323
4, U, 12
324
iv 158
7
59
101
10, 11, 18
11
ii 297
8
i
166
12
8-14
366
19
iv 456
12-20 ...iii 184
28
iii 484
13
vi 403
3
322
13, 14 ... iii 171
14
17
a 191
124
18
18
190
184 iv
vi 202
586
20
i
20
i
429
79
21
92
157
20, 21 ...
ii 500
ii 199
417
24,
i
369

699
ToL Pa<e.
ii 826
289
327
171
2, 3, 29,
30 ...... iv 475
3 ......... i 103
iii 464
iv 200
491
137
7 ......... ii 664
9 ......... i
81
12-17, 22 iii 156
12-17, 22
-55 ... iv 497
13-17 . ui 170
17
.........
31
19 ......... i 169
22-26 ... iii 172
i
84
24
812
25
ii 308
316
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25,34 ...ii 321
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29
135
174
i
155
30
ii 809
321
358
iii 13
iv 107

Vem.
22
28
28
I

274

30-32 ...iii
31-34 ...iv
34,35 ...iii
86
.... ii
iii
3, 4, 16,
18 ...... ii
6-8 ......
10 .........
11 ......... iv

11-18 ... iv
11-14 ... iii
13 ......... ii

502
862
173
497
173
199
188

806

809
388

498
139
497
173
178
331

iii 167
174
iv 589
18 ......... ii 665
iii 136
416
5 ......... iv 161
10,11 ...
498
10, 11, 21,
22 ...... Ui 173
11 ......... ii 321
18 ......... i
76

700
Chap,
iv

vi

Til

Till

ix
jt
xi
xii

xiii

xiv

xvi

Kvii

VoL ft*.
ill 412
i
217
V
427
4
i 614
ia-19 ... iv 211
15
107
19
i
402
ii
13
2
415
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60
200
vi 108

iv 596
9,10 ...
161
1-3
ii 339
5
351
5, , 1012
i 396
7
ty 592
12, 22 ... i
15.5
27
349
9
107
10
U 200
10,20,24 vi 108
12
iv 592
19
393
20, 22 ... i
116
22
ii 157
23
iii 469
iv 137
9, 13, 14. vi 507
14
109
T
16
ii 602
24
ii 149
192
26
26, 29 ... i 443
2
308
9
289
21-24 ... vi 224
22
ii 223
iii 374
iv
71
222
23
i
110
iv
69
23, 26 ... i 233
24
392
29
vi 412
30
iv 140
397
32, 33 ... i 316
5
500
7
i 501
11
iy
165
11, 19 ... ii 310
12
309
14
i
76
17
ii 310
17,20 .
309
28
iii 584
28, 29 ... ii 608
34-37 ...iii 471
37....
i 380
ii 518
iii 486

Veee.
18
21

INDEX OF TEXTS CITE.


Chap,
Vewe. VoL Page. Chap.
Vewe.
Vol.
38
ui 494
xvii
5 .... ..vi
45
i
901
6 .... .. i
ii 496
ii
502
iv
1
i 636 nxi
xviii
2
ii
1 3 . i v 291
4
iv
5
ui 459
9
i
21
i 396
291
23

12..
i 638
xix
2 SAMUEL.
1, 10
iii 459
4'
i
18.
350 i
i
6
348
20.

355
vi
11, 12 ...
26
iii
349
12, 13 ... i
1
403
3
XX
1
316 iii
i
614
3
iii
583
14
iii
3,4
ii 349
19
ii
15
iu 466
iv
23-27
30
159
33... .

80, 31 ... U 316


vi
<*O9
33,34

iii

xxi

30, 33 ... i
31
v
31, 33, 34 iii
33

38
i
2,8
4

xxii

xxiii
xxiv

136 iv
160
322
84 vi
542
354
180
472
837
314
466 vii
703
119
617
317

7
iv
8
i
9
yi
3, 4
a
9-19
iii
11, 17-19
22
iii
23
i
26
6,6,7,16,
17
iii 460
8
306

227
393
iii 165
i 290
4-42... . iii 159 tf
17-36 ...
31
31
i
19
32, 33 ... iii 470
36, 37 ... i 139
14

15
16
19

XXV

yi

638

39
y 393 |
41 42
vi 502
44
353
8, 9
iii 460
12, 22 ... 451 xii
16-19 ... iii 463
18
ii 306
25
yi 407
1
i 392
T

xxvi

xxvii
xxviii

13

ii

392

i
iv

71
489

20
19,23

7
8
14... .
15
16,23

20-23
6,8..

7
14

ii

i
ii

iii

iv
ii

iii

18
18-20 .. i
24
iv
27
ii
27, 28 ..
7
7, H, 13,
8
13.
2 .

4 .
11.

ii
i
iv

1, &c. ... i

ii

1-7
1-7, 13... iii

1-14
5-7

iii

Page.
7
320
190
91
314
64
417

473
303
243
466
481
81
176
174

197
635
223
331
467
315
326
58
291
402
154
470
82
291
337
31
332
303
322
698
60S
164
381
363
97
177
178
331
172
332
419
332
229
291
446
264
159
295
132
163
438
376
581
279
36
409

INOBX o TKXTS CITCD.


Ob*.

xiii

XT

xri

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7-S
9

TL Pe*. Oh*
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438 XTUi
ii S69
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10,11, 14 IT 132
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323
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39, 40 ... 397
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9
21

26,26 ... iii

312
316
376
326
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28
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32, 33 ...
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30
436
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i
26
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10

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ii
24
27
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29, 30 ... i
29, 30,36 ii

497
661
289
498
186
181
61
367
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33
ii
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38
i
38,39 ... ii
42
i
46

176
197
86
168
377
86
387
229
7
179
100
660
100
329
116
74
79
76
432
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419
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67
606
291
286
82
382
464
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3
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8
12

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4, 9, 10 . i
9

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12
39
10
i
26-28 ... Ti
32
33
IT
1-6
iii
12
20, 21 ... i
21, 22,24 Ti
24
ii
24-32 ...iii
33
i
1, 2
ii
8
i

361

702
xi

xvi
TVii

six

xxi

INDEX OF TEXTS CITED.

Vene.
-8
9u.ll
1
30

Vol. . Chap.
Verse. VoL Page. Chap,
Vene. VoL Vtg*.
i 73 wi
436
20
20
... i 546 iz
r. i

68
2?
... ii 157
22
.. iii 136
264
iii 57
vi 23
i
81
396
16
.iii 119
iii 454
19
27,29 ... i
41
. i 452
11
312
46
29
ii 200
21 .
31$
24
iv 595
.. 267
13
..
349
. 387
30
400
14
ui 453 Mil
1-36......iii 194 xi
1, 2, &c..i 588
vi 229
4
326
... 297
2
30
291
8
... i 132 ziu
14 .
iv 145
31
108
546
16
. iii 591
34
590
141
17-19 .. .i 594
6
i 393
11,12 ... vi 292
18, 19 .. .iv 177
10,12,18,
3 ...
19
... i 550 xir
iii 184
19
Hi 166
22
... vi 339
5 ...
ii 316
12
564
9
. ^ 603
30-33 ... iii 504
31
16
~,i 228
... 367 zv
184
3,34
18
319
9
34
.i
58
... i 297
3,4
iv 143
3
ii 588 zvi
. iii 81
4
i 250
10
iii 477
489
12
334
__ aio
52
10.16 ...vi 40
17
i, 144
zvii
24-41 ... iv 430
17, 18 ...
496
26
. vi 289
18, 19 ... ii 150
2 KINGS.
32, 33 ... U 439
21
iy 320
33
. vi 108
23
^ 526 i
2
ii 193 zviii
iv 64?
26
iii 148 ii
3, 23... ... i 160
6
iii 31
27
i 629

447
24
i 376
ii 439
13
.. 495 ziz
Iv fill
21
27-29 ... 395
133
337
28
i 625
35 .
23
.. iv 554
i 448
36
176
23,24 .. ii 329
597
37
i 166
iv 555
iv 404
24
37-39 ...
453
.. 153
222
38
222 iii
]
3
.. ii 312 xz
ii 344
43, 44 ... i 2?6
5
315
172
14
ii 173
.. iv 133
594
6-7
4
i 518 iv
3
166
8 .
ii
93
4, 10-12.
355
8
228
11
184
10
4, 12
ii 167
.. ii 297
ui 507
_8
i 661
22
.. ii 296
iv 77
12
iv 378
11
328 xxi
ii 368
14
ui 125
22, 23 ... iv 424
12
139
14, 18 ... ii 559
2
.. 431 zxii
ii 312
16
192
2-19...... iv 423
316
18
vi 409
19
6, 7 ...... vi 281
139
4
iii 68
10
.. 594
20
iv 134
6
iv 13
11
.. i 393
vi 104
11
i
so
13
163
243
3
291
ii 380 xxiii
i 673
23
iv 394
vi 499
10
477
15
vi 289
.. iii 458
25
iii 488
31
374
18
.. i
68
v
26-27 ... iv 593
5
390 vi
.. iii 388
26
689
17.... . . 190 xziv
35-43 ... i 279
3,4
133
38, &c.... ii 439
iii 336
39
109
17,20 . . 132
42
i 292
26-29 . .iii 682
1 CHRONICI,ES.
33
IT 496
.i
41
3
344
10
iv 76 V
ii 168
4
i 184 ii
8, 9 .... .ii 428 V
334
1, 2
461 viii
2
10
.i
76
ii 343
g
160
12, 13 . .iii 401
366
9,10
iii 124
13
.iv 343
190
20

703

INDKX TEXTS CITED.

Chap,

TOM.

VoL
!v

iii

XV

... iv
13
9,23-. ... ii
iv
33
... ii
11
.
14 ..
26 .. ... ii
5
... i
11. . .... ii
12 ....
16 . . iv
17
.... ii
19
.... i
15
16
.... iv
32
.... ii
1-8 ..
9
.... i

xvi

xviii
xxi
xxii

xxiii
xxvi
xxvii
xxviii

xxix

vi
9, &c. ... i
1 ....
6-8 ..
9
9,14, 17 iv
10-13
10-18 ... i
12
.... ii
13
.... i
13, 14
14
15
18

.... i
.... ii

iii
19.... .... ii
28
29

Cbmp.
243 vii
304
468 ix
167 xi
74 xii
383
76
100
342
222 xiii
152
309 xiv
323
179
344 XV
406
128
126
356
344
76
553
108 xvi
152
152
553
553 xvii
78 xviii
456 xix
554 XX
323
456
219
416
456
308
477
56
387
420
500
359
344
348
637

2 CHRONICLE*5.
i
iii
V

vi
vii

321
348
17.... .... iv 501
.... ii 309
12
74
78
13
80
309
29, 30 ...
168
30
v\ 104
I .... .... ii 168
174
222
1-3 ...... vi 244
1,10.. .... ii 184
5
100

xxi

xxii
xxiv
XXV

xxvi
xxviii

Vewe. V 3l Pft*. Chep.


14
iv 602 xxviii
16 . .. V 660
OQ
.. .
637 xxix
4
iii 328
.
V
6
377
7
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134
7, 12
12
41
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14
iv 166 XXX
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ii 101
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8.11
i 384
ft"
ii 179
11,12 ... iv 150
2
25
i
ii 502 xxxii
iii 472
484
iv 475
3
211
V
16
221
17
vi 229
ii
54
7-10
iii 453 xxxiii
10
704
V
12
i 392
16
ii 351
31
190
5,6
iv 491
1-30
ii 163 xxxiv
3
149
158
169
6-12
171
181 XXXV
8,9
10
180 xxxvi
12
i 381
384
ii 516
13
iv
355
V
14
5
i
379
17, &c...
ii
20
65
V
359
21
ii
74 i
78 iii
79
21, 22 ...
80
22
171
22-30 ... iv 150 vii
34
V
637
3
433 viii
4, 6, 11,
13
iii 156
3
i
167 ix
ii 349
312
3,4
18-20 ... iv 603
22.
ii 191
2
191
15, 16 ...
53
16-20 ... iv 399
22
ii 596
iii 31

ft*.
408
7
542
558
221
74
76
77
8
97
382
iv 602
221
V
15, 17, 18 ii 241
22
V
617
518
iv 647
25
i 489
432
496
642
25, 26 ...
iii 393
26
31
381
iv 193
11-13 ... ii
67
12
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44
280
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V
877
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18, 19 ...
378
27
ii 153
190
iv 545
31
i 479
25
ii 183
6, 12, IS iii 156
15
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16
i 460
624
iii 464
400
V

VMM. VA
V
22
vi
23
2
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3-10, 36.
16
V
ii
30

EZRA.
2
1

iv

12
i
12, 13 ... V
1
iv
6
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21
ii
22
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23
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1,2
2 .. ...... V
ii
2-4
3
iii
ii
3-6
4
iv
ii
4-6

155
166
160
75
U37
155
622
158
485
163
154
168
165
135
341
151
111
162
596
156

704

INDEX
VoL *. Chap.
.... iv 608 ix
.... ii 176
6 ... .
639
6,10 ... iii 114
iv 188
7
.... iii 127
8 ........ ii 191
8.9 ..
164
13
.... i 399
391
13,14 ...iv 96
14
607
16,33
112
2 . .... ii 167
iv 188
V
374
394
2,3... ... i
116 xiii
3.!....... iv 697
*,

*'-

... Ill

8, 9

111

127
iv 601

NEHEMIAH.

vii

Till

an
iv 633
2.3...
640
... i 687
ii 163
iv 646
4 ...... H I 6fi
190

... i 349
9
... ii 607
11
... i 227
11,12
229
16
...iii 404
469
iv 628
3
.. i 414
3,4 .. ... iv 18
8 ...... U 447
11
... iii 688
1
... 78
67,60 ... iii 24
2.3 .. ... ii 123
6.6 .. ... iv 166
7, 8 ... ... ii 60
8.!....... iv 166
vi 428
10
... 1 222
iv 189
360
vi 419
... ii 168
iii 467
1
Ulftl
152
153
5
164
6,6...... i
363
16
... iii 127

,,*...

OF TKXTS CITKI).
VMM.
VoL I*g. can
16,17,26,
i
29
iii 114
17
4
18
vi 289
20
ii '69
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306
28
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26,30,31 Ui 467
27
244
30,31 ...iii 111
31,32... iv 112
99
. i 996
iv 697
M f t ! * 7
29
697
29, 90 ... ii 164
39
y 181
....:. . . iv 601
14,22 ... ii 180
190
14, 22, 91 vi 191
16-22 ... Iv 615
22
440
vi 204
660
ESTHER.

iy

vi

ytt

10-12 ... ii 297


22
.
238
289
7
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332
17
291
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145
158
186
13 ..
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ii 392

186 iv
3
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6
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iii 383
10, 11 ... vi 410
11
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291
5

7 .
8
viii
ix

22
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1. 8

iy 236

378
93
138
1?8 vi
222

vii
.. i 264
- vi 228 viii
360

VoL &*.
i 136
346
ii 107
840
333
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iii 88
119
184
..... 990
944
7 ....i 449
iii 676
8
....i 860
869
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iv 688
11
76
11,12 ... 868
12 .... i 897
13-21 ... ii 866
20 .... vi 874
21 .... i 314
383
384
396
422
U 666
669
671
676
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iv 60
78
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2
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335
86
... ii 348
... i 175
4
315
iv
87
479
16-18 ...iii 148
1
... 496
17-19 ... iii 182
3
9
... i 636
13
YM.

6 ....

Chap,
viii

ix

Ten. YOL
13.,
13,14.
18-16 ... V
14 ,
.. i
ii
2,8,20 . vi
.. iii
iv
10,11 ... i
12,
.. vi
17
21

xi

.. i

ii
vi
22
.. iv
33
.. ii
2
8
.. iv
14
.. iii
6, 6 .. ... i
7
iii
7-9 ....
iv
12

14
20
xii

xiii

iii
.. ii
.. i
iv
V

2 ...~... iv
2,3..... i
7, 8 ... .. iv
15
.. i
iii
iv

xiv

23
24

.. i

26,

iv
.. i

27
1

.. iv
.. iii
iv
1,4...... ii
iii
V

.. iv

INDEX OF TEXTS CITKD.


Chp.
Tene. ol. P*.
639 viv
iv 160 xxi
18
263
V
139
370
ii 663
14
333
V
463
16
650
i 308
17
679
19-22 .. 618
230
21
vi 104
19
4
iv 151
75
vi 125
149
11
i 254
154
14
ii 109
362
iii 179
86
14, 16 ... vi 230
218
16
iv 364
260
V
146
264
160
281
vi 226
516
ii 314
18
260
25, 26 ...
696
132
26
iv 600
176
i
370
31
ii 394
189
36
390
iii
489
.
182
i
4,6
202
424
12-14 ...
319
189
494
16
V
390
i
4
19
421
19, 20 ... ii 169
292
22
iv 256
466 xvli
5
ii 363
335
9
iii 485
65?
15
ii 515
589 xviii
7,21
iv 119
36
i
14
263
363
343
253
16
34
13 xix
9
389
333
11
V
140
222
163
204
21
ii 457
232
26
454
V
381
25, 26 ... vi 391
384
25-2? V 442
139
443
439
452
121
26, 27 ... iv 263
310
28
i
176
445
iii 27
642
iv 486
254
vi 612
100
V
491
,
68
7,16,26 iii
80
12
iv 486
87
308
22
ii 651
314
iii 67
141
iv 668
13
23
163
V
179
25
479
399
26
478 xxvii
109 xxi
-16
iv
20
109
7-9
iii 432
244
9
440
13
i
107
8
14
361
117
33
519

705
VttM.

VOL

....iii 14
iv 296
V
147
466
14,15 ... i
5
366
.... iv 419
16
8
16,16 ...iii
,,..iv 629
17
V
138
....iii 386
22
SO........ V 163
160
31. .......
2
.... iv 272
V
307
2,3...... vi 199
237
659
13,14 ... ii 402
18
iii
iv 394
....i
366
17
92
21
361
650
iii 407
60
iv
14

21,26,271
21, 26-28 ii
21-27 .. i
22
25
iii
2?
ii
29

30
iv
4
ii
8, 9
8-10
12

i
iii
i
ii

7,8
13
17

iii
ii
iv

318

248
598
177
361
16
68
168
624
469
131
179
603
362
329
694
39
64
396
449
257
393
179
669
381
326
609

4
iii
6
3
iv
6
iii
7,10

7, 10U2,
14
iii 324
14
iv 288
394
2, , ... i 599
5, 6
642
iii 27

i 190
iii 483
8,9
iv 119
22
iii 18

706
INDEX OF TEXTS CITED.
dap. Yene.
Vol. Page. Chap. Vene.
VoL Page.
3
480 xxxiv
xxviii
29
.... iv 98
v
28
i 650
113
ui 12
xxix
31,32 ... ii 596
2
iv' 362
32
66
2-6,14,
iv 523
20

89
416
33
3
460
.. ii 565
3, 4
ii 177 xxxv
1 ..... .... 307
4
leg
vi 559
9, 10, 21
306
7,8..
237
9-11
330
10
.. . ii 190
13
i 247 xxxvi
8, 9 .. ....i 319
250
ii
67
15
435,
8--. .... i 426
19
.... iii 400
15, 16 ... iv 579
iii 12
XXX
20,24 ... vi 410
1
579
21
. .. i 630
23
U 196
22..... .... ii 373
vi 451
343
25
i 637 xxxviii 2
ii 665
26
iii 477
380
31
194
4-6 ..
36
7
i
259
xxxi
.... i 448
1
53
ii
77
248
409
439
329
475
601
502
492
8.11.
.
35
vi 297
13
i
154 xxxix
14.16 ... iii 322
2 .... .. . i
ii 114 xl
34
ii 142
372
14
377
4
.... vi 218
4,5...... 380
46?
16
iv
13
5 .... .... i
79
19 .. . iii 299
17, 19 ... i 250
24
391
iv 444
25
542 xli
15, 31 ... 494
27
Ui 143 xlii
.... iv 654
32
228
2 ....
113
33
7
5,6...... vi 250
6
33, 40 ... i
61
.... ii 638
4-6
U 329
xxxii
iii 390
4_7
306
7 .... .... i 321
8
18-20 ... 393
.... vi 436
ui 14
.... Iv
81ft
xxxiii 3
10
7
iv
65
10
i 319
12, 13 ...
396
iv 318
PSALMS.
13
a 189
iii 602
i
1,2
ii 485
13,16,19,
23,24.i 112
388
2
1
10
14, 1? ... ii 418
16
vi 399
408
17
ui 381
iii 310
23, 24 ... 102
iv 316
24
155
416
603
177
26
ii 168
vi 642
ii 373
3 ....
xxxiv 21, 22 ... i
26
588
iii 477
6 ....... 467
23....... ii 556

29.,
iv
90
.... vi 413

Cbap.
'*

iu

iv

VoL
Vene.
' 9 --- . vi
2-6 ...... ii
3 .. .. iv
vi
6'
.. iv

vi
1
.. ii

8
.. iv

9
10

Page.
62
133
236
6
315
689
146
43
338
434'
263
212
518
620
10, 12 ... vi 601
11
.. ii 156
198
200

49
vi 108
11, 12 ..
. 155
12
. i 374
26?
491
.. ii
29
4
172
186
4, 6 ...
5
190
1
171
184
3 . ... . iv 102
191
3,6,7
86
88
102
377
382
422
4, 5 ... .. ii 168
5
.. i 375
g
183
339
386
iv 320
6, 7 ... ... i 276
464
ii 175
637
464
7, 8 ...
8
... i 372
ii 190
172
2
2, 12... ... iv 91
3
... ii 188
iv 169
4
...
87
4, 6 ... ... iv 490
7
... ii 171
8'
. . iii 606
9
... ii 388
400
iii 186
190
185
9, 10..
11
...
46

vi

vii

Till

INDEX OF TEXTS CITED.


VoL Page. Chap.
VoL Pup. Chap. Vewe.
5
... ii
86
... iii 182 xvi
... V
1
164
6,6 .. .... V 139
ii 171
261
4
6, 7 6
... i
6
79
197
iii 73
6
86
7
... vi 217
8
...iii 126
171
1
... iii 186
9
190
180
1,2,5
36
602
10
1-3 .. ... ii 442
?
2
11
309
387
iii 678
vi 228
4
ii
... ii 422
74
17
336
601
1
315
iv 386
140
V
... ii 101
521
256
5
iv 187
... i 399
1
3
264
509 viii
3,4 ... ... ii 410
1,2 ...... iv 99
4
... V
273
... iii 182
5
6
... i 431
... i 374
V
240
... ii 610
1
6,6 ..
62
47
6
...iii 320
ii 400
570
iii 19 xviii
V
143
iv 266
6
...Hi 470
389
10
... i 371
V
44
379
86
171
306
8
604
.... vi 224
iv 93
4 ... .. U 201
115
444
1,2..
16
... iii 178
2 .... . .. iv 381
3
V
639
.... ii 480
4
iv 266
488
17
655
iii 372
]
V
490 xvi
... ii 171
vi 144
98
2
17, Ac....iii 368
vi 23?
3
18
... i 561
.... i 640
20
...iii 461
Ui 24 xix
1
iv 99
372
2-5,9, 10 iii 187
iv 144
3
469
477
3,4... ... ii 513
4 ......... ii 447
5
4
... i 660
.... iii 68
ii 403
73
iii QAQ
OtfO
V
603
iv 48
, .. .... iii 334
7
124
V
. .. i 663
144
ii 166
V
271
167
8
4, 6, ",
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477
13.. ... i
10
ii 362
4-6 .. ... iv ($5
iv
48
5
602
86
9, 10.. ....
224
8, &c. ... V 625
11,13 ...iii 18
8-10..
172
9
IV
.... iv 162
13
207
...i
451
V
462
17
11
661
.... i
105
U 169
385
524
ii
39
iv 140
118

Ven.

707
Vene.
11

iii
iv
V

...

VoL *
... ii 627

vi
... ii
iii
4 ... i
.. ii
iv

I'*. .
4
7
14

... i
... iii
V

15

... iii
iv
V

... i

1,2..
2.3 ..
f "....... ii
9,13 ... iv
20
.... ii
20,21 ...iii
23
. .. i

26

665
414
671
401
466
475
97
171
464
269
413
443
487
379
76
136
512
515
69
163
682
451
497
306
493
686
34
374
184
161
180
466
96
259
289
642
294

47

78
26, 80-32 iii 484
,
vi 474
1
.... ii
44
V
614
639
1,&c.
631
1.2 .. ....iii 670
1-3 ...... V
34
1-14..
42
2
....iii 482
4-8 ..
322
5
16
V
496
7
.... ii
63
vi 226
639
7,8.. .... iii 376
iv 323
V
682
613
7-9 .. .... iv 388
8
.... ii 406
8,9.- .... V W146
9
.... iv 406
V
49

708
Ctap.
xix

XX

xxi
xxfi

xxiii

xxiv

XXT

INDEX OF TEXTS. CITE.


VoL Fazo Chap. Verse,
VoL Pae. Chap.
10... ..... ii
61 xxv
iii 60-J xxxi
9 .
iii 55
sea
64?
10 .... ii 91
vi 400
65)
11
11
vi 197
12
627
.... iii 481
14
ii 320
.... i
fl
373
189
iii 73
ii
18
vi 400
iv 248
18........ i 308
877
15
313
... iii 343
ii 403
iv
13
iv 408
18
... ii 170
IS
20
i 258
iv 86
14
... ii 36
21
iii 479 xxxii
1-4,6 ... Iv 521
iv
86
... 171 xxvi
6
1 2
i
6
1
iii 178
2
. ii 180
1
4
... { 320
i 474
1,81 ii 170

... ii 180
4,5 .... . i 380 xxvii
i
92
1 .
4,81 .. ii 171
S?3

1
62
iii 391
ii 170
iii 395
217
.. }i 326
9
iv 45
9,10 ... iv 657
vi 311
10
.
179
, ... ii 177
.. i 45
18
5 .. . . i 107
448
15
.. 507
8 . ..
16
219
ii 418
465
iii 692 xxxiii
17
9
iv 110
18
.. iv 315
i 318
13
87
. iii 352
321
30
.. iv 135
378
1
. ii 373
U AJU
14
iii 578
.. i 106
1, 4 ...... iy 115
iii 472
90 xxViii 6
. iv 138
7
3
. iii 593
115
4
. i 382 xxix
2 .
i
367
397
iv 383 xxxiv
iv 93
vi 274
315
5
. ii 100
6
iv
122
ii 189
4 5
5
iii 486
. ii 619
147
. 521
495
3,4
469
8
497
. i 466
vi 503
318
6, 7
7, 8
. i 10?
389
377
7
8
183
8, 10, 14 iii 484
254
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ii
87
4,5
2
i
15
5
2. 3. 7 .
171
. iii 590
Verse.

7 .;......

7 ..,
8
9

iv

.i
iv
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iii

605

380
671
308
654
29
306

496

iii 605
.i
79
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10-22 ... i 435
14 .
. ii 92
14. 16 .. . iv 62

Verse. Vol.
15 ..... i
ii
iii
16
.... ii
17.

19

Faff.
8
664
406
171
171

.... i
ii

879
192
523
iv 24
19,80 ... ii 373
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22
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82
817
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88
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1,2.. .... vi 242
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3 4 .. 2
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3 6
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6
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391
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177

S7a
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82

nl

7 10

8 ..

10

ii
68
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ftlft
7 10...
8, 9 ... . vi 225
9
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10, 11 ..
. iii 830
11
825
12
.. ii 619
18
.. i 278
iv 13
i
.. i 422
4
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5 .......
Iftd
iv 13
6
.. i 380
8
146
iii 5?1
iv 401
366
vi 398
502
9 10.... 842
10
. ii 873
11
13
14
.
16, 17 . Ui
17 . ..
19
. iii

620
107

334
432
385
320
175
432

709

H*DX OF TEXTS CITKD.


xxxiv
XXXV

xxxvi

Vewe.
VoL
19
... iv
22 ... tt
3
11 ....
13
... iv
tti

13-15
18
... tt

1
2

... iv

iii
4
... i
6
6. 7 ... ... tti
7
... i

7-10...... tti
8
... i
tti
V

vi
8,9...... i
iii

... iv

r
xxxvii

1. 2 ... ... V
3
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11
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21
23
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23,24
24.
25
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28
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27

30
81

... tt

37

... i
iv
... i
tt

39
xxxvitt

tt

2
... i
2. 6.8 ... iv
2-8 ... ... i
4
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9
.. tt

Chap.
Verse.
H oL
ii
91 xxxxiii 15
18
68
{
1
98 n<*

445
2.3
i
150
184
461

171
565
698
646
5
i
549
187
63
iii
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43
322
iii
i
6,7
375
8
489
523
tt
8,12
9
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147
385
620
tt
414
tti
499
iv
97
390
V
71
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10
153
41
10-13 ...
i
299
322
330
V
i
12
511
105
tt
19
399
iv

490 xl
5
513
6-8 ....
369
vi
7, 8
477
iv

664
316
vi

8
690
iii
485
410
iv

564
410
vi
226
240
ii
244
9-11
i
12
344
17
ii
385
349
1
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70
636
1_3
397
2
263

6
382
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18
86
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1
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iv
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Jr..::::::

182 *
639
163
428
469
657
692
62
400
437
564
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477
569

Ctap.

33 xttii
3
386
386
170
393
395
566
328
602
66
63
389
499
683
315
322
156
517

172
87

182
409

505
71
221
227
351
672
459
108
381
397
400
429
21
179
79
240
246
240
240
427
187
168
29
167
516
148
408

Verte.

C, 9

7, 8 .

VoL Page.
406
iv 337

1 399
iv 121
90
i 182
tt 426
iii 20

8,9
10.
11....

ii

394

4l4
562
584
iii 12
iv 116
.... tt 29
1,2
iv 121
3
671
4

4, 6
1
1, 2
8

38

tt

87
78
97
tt
184
i
68
tti 366
tt
108
314
334
i 370
374
iii
iv

12...-. .

388

17
IT 89
17-32 ... tti 139
21
tt
193
413

22
iv 163
22, 26 ...
99
1
i 415
418
tti 468
2 .- tt 421
iv 443
3
vi 88
5
iv 133
6
tt
136
7
iv 376
286
8
tt
41
9

10
tt
10,11 ... i
11
vi
13
tt
13, 14 ... vi
14, 15 ... tt
15
16
iv
1
i
1-3
2
4

tti

i
iii
vi

iv

637

332
275
515
63
167
94
691
88
659
324
372
343
373
344
65
271
316

710
Chap.
Jrtvii

xlviii

xlix

li

INDEX OF TEXTS CITED.


VoL Page, COuip.
Verse.
VoL Page, Chap.
.ii 667 li
21 Iv
3 ..... i
.. iv 161
71
4 .
. ii 79
fiHK
81
493
164
aoft
9
. ii 496
391 Ivi
iv 533
OQO
. ii
29
1
. vi 55
41R
2. 3 .... . iii 334
AfiR
8
194
366
4 5
vi
61
4,5,7,9,
14

ftfi7
. iii 71
5
609
i 109
616 .... . vi 144
ii 109
332
iii 165
6,11 . .ii 411
179
6-14 ..
663

23
107
11......... i 438
IV f
inn
12
. 315
12,20. .iv 396
136 Ivii
13.
iftn
.i
587
ii 349
628
130
\A
18
. iii 459
6
Q
20
. i 659
i 636
676
356
8
ii 396
i
78
iii
6
8, 12 ...
254
9
2
.. iv 383
Ullfl'
6
U17
. ii
91
5, 23...... iv 97
vi 247 Iviii
9
268
10 ..
i
82
15

Jtii
.. i 374
39?
162
ii 168
10-12 ... i 541
11
182
ii 420
iii 661
12
16, 16 ... ii 179
iii 140 lix
16.
iv 9fll
447
18, 21 ... i
131
v 127 Ixi
140
380
13....
308
ii
84 Ixii
ii 391
13, 15 ...
426
iii 182
14
167
iv 393
16. 17 ... iii 480
17
528
i
651
141
ii 166
411
381
.. i
sis
22
iv 183
18
1_4
550 Iii
iii 187
iv 393
2-4
196
2,4
153
iv 242
2-7
vi 144
iii 484
23
7
. i 429
i 376
ii 543
666
8
iii 341
370
480 Iv
4,5
iv 257
6
i
Q1
.. i 312
6, 7
ii
86
v 492
17
iii 112
ii 188
1
.. ii 109
230
21
iv 122
442
vi 174
445
I, 9, 14 .ii 640
iii 190
2,7 ... .. i 310
22
i
106

Vena,
4
5
6
7

Verae.
Vol. Pag.
22 . U e s

win

28

iv
Qd
v 141
...iii 440

... i

381
AAn

{_

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i
ii
5r

0017
SKfJ
17*1
514
9

299
365
... i 490
12,13 ... iv 95
13
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11

Ann

... iii 461

AfiK

... i

412

vi

197

7,8... ... ii
8

73
82
84
4QQ

Ann

3
4
5
11

iv
... iii

v
7

109
500
2
71
486
238
512
443
91
440
77
184
501
636
373
516
38!
352
485
669
376
442
38

... ii
iv
... iii
iv
1-11...... vi
3
... iv
4
... i
5
6 6 ...... ii
5, 8 ... ... vi
7
... iv
8
iii
9
... v
9, 10... ... i
... iv
10
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1
2 i
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17

ii
iv

1
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2
3

..

39
45
98

OQA

867

421
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516
576

YoL
... ii

5
6, 7
7,8

ii
iii
i

Ixiv

Ixv

Ixvi

25, 26 ... ii
3
iii
iv

6
i
10

1
i
2
ii
iii
2, 4
ii
4
i

5 .
11.
13.

ii
iii
i

ii

7
12

iv

vi
13-19 ... ii
16
i
16,17 ... i
18

iii
iv

Uvii

Ixviii

2,3

6 ...

iii

7
5

9
13
18
19.
20.
21.

ii
i

vi
iv

i
iv

INDEX Of TBXT8 CITKD.


Ymw.
VoL Page. Chap.
464
24
i
367
619
30
465
388
32
ii
74
498 Ixix
5
1?8
498
9
i
182
499
617
343
302
611
10
ii 159
91
13
i 673
514
19,21 ... ii 425
666
20
iii
13
466
22
i 461
223
iii 486
223 Ixx
5
ii 179
630 Ixxi
3
18?
375
5
i 324
327
372
519
14
ii 519
452
16
353
495
536
395
17, 18 ... ii 108
182
323
520
334
title
535
9
253
621 Ixxiii
422
582
1
i
29
370
1-3
iv
77
276
1,12
iii 440
76
1-24

42 Ixzv
394
2
i
99
283
iii 440
255
2, 3
ii 414
128
2-16
iv
20
182
2, 16,22. i 318
277
3
ii 564 Ixxvi
619
3, 17-19. 491
283
4
612
429
5
iii 432
28
5, 6,9 ...
8 Ixxvii
293
9
iv 251
542
10
iii 397
548
12.
440
157
314
13.
178
13, I? ... 414
13, 22 ... i
541
617
151
692
14
165
15 ....
140
5
15,16
i
417
12
iv
16,17
77
74
5
18,19
iii
263
21, 22 ... iv
78
512
22
ii 638
230
iv 404
426
417
22,
25
...
ii
414
507
94
23
499 Ixxviii
278
24
iii 590
315
603
215
iv 320
404
245
91
297
93
671
122
24-26 ... ii 661
85
25.
309
182

711
VA *.
..i 609
516
ii 654
iii 68
iv 260
296
389
vi 39?
25,26 ... ii 468
iv
97
25,26,28 ii 464
26
i
iii
71
440
324
28.
366
iii 138
iv 147
1
ii 170
1,2
155
6
ii 602
99
9, 11 ... iv
10, 18 ...
612
16

33
465
18
676
19
i
507
22, 23 ... ii 425
2, 3
iv 501
3
iii 574
383
6,7
i
iii 328
7
iv 482
8
122
1
315
2
i
367
9
ii 477
11
i
494
1

65
1-10
i
253
2, 3
iv
87
2-4
189
6, 6
ii 399
6-10
185
6
i
650
iv
88
102
6.10 ...
86
104
6.11 ...
85
6-12 ... ii 406
7
87
10,11 ... iii 365
11
349
19
316
374
2-7
ii 108
314
3-7
605
5
i
146
ii 111
321
,
334
6-7
10
182
51
13

Yen.
26....

712

INDEX OV TKXT8 CITKD.

Yen.
Yoi
Ixxviii 18,30,311
19, 20 ...
22
29, 31 ... iv
30

30, 31 ...
34
34, 35 ... i
34,36...
36
iii

37
i

38
41
i
49
50
iv
53
iii
58, 59 ...
59
72
iv
6
ii
Ixxix
iv
8
i
10
iv
1
vi
Ixxx
3
ii
3, 4
7
i
16
iv
18
ii
Ixxxi
1-4
iii
10
i

iv

11
11, 12 ... iii
iv

12

Ixxxii

Ixxxiii
Ixxxiv

Ixxxv

12,&c.... ii
13-16 ...
16
vi
1 ......... iv
6

vi
6, 7
i
3-7
iv
5-8 ...... ii
1
vi
4

10,11... i
11
ii
iii
iv
2

ii

BM&
463
392
370
591
145
153
402
66
544
66
186
140
66
103
148
393
596
688
60S
182
143
112
200
381
314
545
278
184
170
42
153
182
178
377
452
566
308
29
420
604
35?
402
145
160
387
600
96
489
414
490
206
271
376
647
180
311
821
366
386
176
484
108
330
496
617

Chap,
Ixxxv

Vane.
8

YftL Bag, Chap.


i 280 xe
330
373
462
543
9-13
212
10 ...
611
Ixxxvi 1
ii 179
1,2
i
874
2, 14, 17. ii 180
4,6, 1416
iv 122
8
489 xd
i
27
410
11, 12 ... ii 417
13
452
18
fl
848
16, 17 ... iv 92
Ixxxvii 1, 5
vi
61
2 . . .iii 336
3
vi 55
5
,.
53
7
i 382 xdi
iv 298
308
Ixxxviii 3
ii 683
3, Ac. ... i
21
4,16,16.
263
6
iv 293 xdii
7
iu 182 xdv
10
i
82
13, 15 ...
382
14
iv
99
15
477
Ixxxix 1
282
3 .........
95

14
15
19

a
i
ii

26,30,33,
34

28
29, 32 ... iv
30-32 ... ii
iv

30-33 ... ii
iv
30-34 ...

30-36 ...iii
30-38 ...
33
i

xe

512
548
en
514

333
178
274
696 xcv
73
312
67
73
107 xevi
343
164
182 xcvii
(go
379
34, 36 ... 201
35
fl
391
47, 48 ... iv 319
2, 4
480
7, 8
ii 178
8
131
10
ii 348
iv
33

TOM. V* fug.
11
.... i 309
' 660
iv 288
293
400
138
477
11,12 ... ii 436
12 ..
i 675
iv 33
16,17 ...ii 358
17..... ... iv 482
1
win
ii 169
620
... i
92
... iii 18
4,6...... vi 336
i
stn
11.... . iii 341
11,12
392

iii

19
14

H
i

12-14 ... vi
12-15 ...iii
13-15 ... iv
14 . .
15
U
5
7 .

MD

S71

196
48?
469
sde
171
iii 316

iv

Aft

147

ii
iii
iv
7,9...... ii
11 . i
ii

17

391
18
394
362
407
391
396
645
iii 183
343
... iii 328

20

... iii 335

12

iv

iv 374
506
U
in

.. ...
1,2... ... i
8 .

7,8.. ...iii
9
... iv
13
...
1
2

tUt

iii

10

iv
... i

11

iii
.. ii

166
SfiS
617
484
383
460
461
493
ftftfi
440
315
147
288
588
657
137
67
533

Ota*.
xevii
xcviii

cii

ctti

INDEX OF TEXTS CITED.


#<& Pag. Chap,
'ewe.
V i>L Pag. CIwp.
12
i 392
... i
416 dii
20
9 ......
336
447
4
336
iv 386
5
... vi 278
276
V
609
2
279 dv
6-8 ... ... iv 142
3
337
8
ii 692
132
16
...
ii
1,2...
iv 301
76
46
2 ......... vi 108
22,23 ... ii
33
2,3...
225
V
... i
ii 369
617
24
ii
92
387
656
iv 386
V
36
iii 330
1 2 ...... ii 360
400
1-8 ...
115
ii 398
26
2
... i
183
135
28
136
76
33.
146
76
165
iii 62
ii 115
ii
76
34
410
126
352
iii 69
182
366
V
15
iv 604 cv
iv 162 exi
334
... ii 200
V
... i
i 517
53
23
430
634 cvi
2,3
3-8 ...... ii 115
2, 4, 6 ... iv 93
4
371
608
3
iv 605
i
8
4
ii 619
610
41 7 ... ... ii 238
6,9
67 exit
265
i 397
8
625
335
13
7
366
16
iii 453
Hi 195
19
vi 291
7 8 ...... i
153
288
19,20 ...
8
152
290
21
iv 488
23
iv 137
1-3 ...
280
24-2? -. ii 562
10
383
iv 142
30
18
... ii 604
231
33
28
368
vi 229
1-3 ...... iv 280
35,36 ... i 474
2
... iii 350
iv 168
48
365 cvii
iii 602
7
3
... ii
i 489
8
9
... i 169
556
9
ii
ii 186
19,20
...
67
10
... iii 468
i 667
20
11
... iv 291
28
ii 190 cxvi
12
... ii 619
436
42
vi 247
436
43
13
... i 877 eviii
1 i
73
ii 109
186
V
246
62
V
342
vi 397
13,14 ...iii 166
2
43
ii
14
... ii 373
3
76
341 dx
14-18 ... i
iii 462
4
17,18 ...iii 353
i
27
18
... ii
91
ii 187
iii 36?
iv 138
19
320
282
7

713
Terse.
Vol. Page.
22
> ii 179
26-27 -. iv 92

91
51
467
214
240
245
250
257
26
287
696
283
609
212
260
294
369
493
496
606
.iv 315
4.
. 221
7
2.
.ii 187
3 . .i 108
4.
.iii 570
5.
.ii 664
.i 428
9.
iv 323
10.
.ii 335
iii 483
1,2
ii 321
824
352
226
230
373
113
310
365
7,9
i 246
237
9
241
573
466
393
7
i 369
8
376
9,11
i 369
13,14 . . ii321
1
i 586
ii 185
1,2
302
3
i 317
320
iv 258
491
3-5
iv 121
7
i 390
575
663
iv 337
94
7,9
11
653

26
28

vi

714
Chap,
cxvi

cxviii

czix

INDEX OF TEXTS CITED.


VoL Page. Chap. Vene.
Vol. Page, Chap.
186 cxix
30,31,94,
cxix
vi 503
121, 173 iii 484
32....
i 451
12, 13 ...
249
12, 16 ... IT 280
ii 182
13
141
iv 302
14
i
496
344
16
179
33,34,98iv
16
100 ... iii 30?
280
33,35,36
590
37
i
99
18, 19 ... i 619
38
468
10,11 ... ii 495
22
iv 815
38,41 ... iv 93
vi
62
41,42 ...
92
22,23 ...
61
42, 43, 49 i
372
24
iLi 178
46
ii 182
49
i
egg
25
336
26

28
iv 101
28
iii
79
49,50 ... i 378
182
60
440
1,2
hi 138
ii
65
62
61
1-3
i
90
1-3,6 ...
259
iii 365
66.
193
1,27
438
2
iv
76
iii
65

iu 481
484
57
y. 92
5,35,135
479
6
i
66
S7, 8, 30,
32
iii 479
ii
38
69
i
7
363
iii
52
27
138
310
iv 348
ii 416
250
422
60
i
658
6,93
iii 359
62
470
7, 17
iv
94
63
444
8
182
g
i
90
iii
24
11
90
67, 68, 71 i
423
67, 71, 72 iii 139
ii 376
68
i 627
iii 360
iii 147
iv 177
15

62
iv
77
16
Hi 359
71,72 ...i 425
16,35,44,
71,75 ...iii 182
72

63
47, 70,
iii 24
92,117,
143 ... vi 397
310
18

69
73
a
60
220

62
74
609
512
76
i
379
iv 316
329
396
75,76... iv 114
647
20
-.. i
8
122
76
loi
454
81
626
il
55
21
iu 382
686
24
iv 482
641
89
iv 379
24,97 - ii 20
93
ii
68
25, 107,
154 ... i 443
406
27
438
iii 359
94
a 179
28
iv
88
29
i
643
iv 152
80
Hi 75
295

Verse.
12

Veree.
94 .
96

97

VoL
... vi
i
iv

vi
i
ii

97,140.. iii
98-100...
99

101, 166
102,103.
103 .
i
104

104,128.1
iii
105
i
ii

iii
iv

vi
105.133 iii
105,133.
106
i
ii
106, 112. iii
111
iv
113
i
ii
114
iv
115
i
ii
iii
120
i
126
ii
126, 127. iii
127

128
i
130
iv
136
i
ii
136, 158. iii
iv
140
ii
iv
151, 1?2. i
159
ii

164
165
166

iii
i
ii

Paga.
391
623
292
481
232
409
15
65
407
536
376
307
62
512
69
657
634
386
69
196
90
68
406
478
220
324
582
602
613
643
399
50
594
86
476
182
479
323
402
407
91
86
130
415
126
8
425
125
55
288
376
136
162
111
141
40
65
388
516
56
64
188
342
374
68

715

1NDEX OF TEXTS CITED.

Chap.
exiz
exx

Vene.
107
176

VoL Page. Chap.


ii
66 K
179

1,2
2-4
3

cxxxi

3,4

5 ...
6-7

exxi
cxxii

...
, 7
2,3
5 ...
8 ...
1 ...

3 ...

cxxiii

cxxiv
cxxv
cxxvi

cxxvii

...
2 ...

2,3
7
1 ..
2 ..
1 ...
2 ..
6,6
6 ..
1 ..
1,2

3 ..

cxxviii
cxxix

4,6
3,4
4 ..
6,6
8 ..

1-4
3 ..

iii
i
iii
i
vi
i

i
ii

iii

i
ii
iii

iv

i
ii

i
i?
vi

vi

iii
i
ii
iv
ii
iii

vi

3,4

4 ..

4,7

i
ii
iv

67
817
196
124
29
617
479
387
465
286
617
518
626
62
686
190
413
28
124
29
454
164
540
36
462
182
365
312
641
63
54
7
78
23
415
107
231
233
573
204
347
573
506
373
3g
190
167
293
157
422
468
169
196
230
238
669
620
178
662
206
115
374
424

Vene.
5

VoL Page. Chap.


641 exxxlx

... ii

182

7
... i 377
7, 8 ... ... vi 246
8
eal
1, 2 ... ... iv

70
76
. i 422
cxxxii
1 2
486
614
4. 6...
438
9 .
14
298
16.. .... ii 664
16
... 186
cxxxiii
... iv 229
2
... i 146
3
166
iv 469
iii 331
cxxxvii
... i
26
2
... ii
88
4
... vi 419
6, 6 ... ...iii 361
7
vi 454
cxxxviii 2 .... . ii 181
iv 322

42
3,7.. ... ii 184
5
... iv 365
6 .. . . . iii 382
iv
52
... ii 362
1 2 .
i
650
25
1-7 .
1-13 . ... iii 18
ii 118
1-18
412
2
...
iii 325
2^6
6
431
iv 293
vi 104
8
... 474
8-10- . ... iii 324
8-11 . ... i
26
9
477
13,14 ... 129
13,16 ... ii 324
14
.... i 431
iii 363
273
14-16 ... iv 390
337
16
47
17......... iv 24
17,18 ... ii 189
409
18
.... i
62
ii 190
iii
18

3
344
21,22 ... i 634
288
22... .
23
549
ii 418

cxli

cxlii
cxliii

cxliv

rlv

cxlvi

Vene. VoL Pag*.

23,24 ... i
640
U 180
34
...Hi 606
422
2
3
... ii 426
iv 224
6
... ii 179
7
171
iv 133
13
... i
93
1-4 ... ... ii 600
2
... i
176
403
3
... ii
36
413
iv 443
4 ..... . .ii 602
5
... i 138
ii 4?8
393
1, 6-7 ... ii 172
2
179
... vi 218
2
226
230
238
659
4
.... iv 87
34
7, 8 .. ... i
8
.... ii 183
iv 169
10
.... iii 690
606
iv 303
u .... i 436
5
141
iv 161
12
... ii 347
368
12-15 ... i 387
14
.... ii 190
iv 602
15
.... ii 514
619
29?
4 ...
ii 108
605
....
436
6-7 ..
9 ......... i 377
9-15...... iv 322
10
.... 639
13
.... iii 336
15
.... iv
13
vi 297
17
.... ii 656
iii 333
19. ....... iv 139
419
21
.... ii 426
78
2
4
.... i
8
3?6
iii
3
388

716

INDEX OF TEXTS CITED.


Page. Chap.
Verw.
Vol. Page, Chap,
153 U 1 7
.ii 288 iv
379
19
i 460
92
20
. ii 168
486 iii
6
. i 370
66
375 V
czlvii
477
5, 6
iii 481
183
604
6
134
485
8 ..
278
611
9
190
ii 343
181
iii 415
314
i
240
0 10
10
136
ii 376
28
11, 12 ...
587
exlviij
417
iii 139
12
ii 332
277
47
354 vi
336
14, 15 ... i 167
15
654
ii 370
cxlix
17
77
i
165
339
478
477
ii 370
35
iii 563
501
iv 142
JU1I
cl
365
376
559
PROVERBS.
120
294
ii
filft
i
18
363
3
i
336
22 . .
ii 324
5
. ii 480
23,34,35
317
7
27
. i 560
i 244
ii 335
223
27, 28 ...
33
8
. i 162
ii 365
ii 308
34......... iii 384 vii

,. ii 306
9
. i 168 jr
ii 321
1-3
308
10
i
152
a, 4
478
ii 107
10-14 .. . ii 601
315
10, 15 ..
310
334
18
. iii
7
349
20
295
354
20-32 .. . i 120
iii 180
22
. iv 403
6 . .
132
7
24
,... vi 377
iv 246 viii
24-31 ... iv 118
10,22 ... ii 320
11
24-32 .. .iii 484
iii 602
26
. 141
14, 15 ... i
99
28
. iv 357
15, 27 ...
24
32
. iii 22
18. ... iii 61
486

2G
US
ii
. ii 127
20-22 ... iii 365
23
2, 3
. 164
i
3
3
. ii
16
66
3-6
.i
50
97
3_g
16
440
4, 5
656
ii
36
9
. i 336
83
10
iii
15
405
vi 399
iii
46
14
iii 126
54
iv 354
130
16
iii 186
585
Chap,
cxlvi

Verw.
Vol.
4
.. iv
5, 6 ... .. i
6, 8 ...... iv
9
.. iii
20
..
6
.. ii
9

H
.. i
13
.. ii
18
19
.. iv
19,20...
20
.. i
iv
5
..
12,13... ii
iv
2
.. ii
iii
4
.. ii
4, 5 ....
5
.
5

Veree.
Vol.
23
iv
23-26 ... ii
23, 26 ... iv
26
3, 4
ii
iii
3-14
5
iv
8
i

vi
9, 10 ... iii
14
iv
19
ii

Pate.
117
414
525
15
442
190
195
526
64
99
297
191
376
283
341
362
125

21
6
vi
9,10 ... i
9
10
43

12-14 ... ii 430


16
i 137
382
16, 17 ...
iv 444
16-19 ... iii 196
17
ii 378
19
iv 261
152
20
i
ii 309
22
iii 366
594
22, 23 ...
23
ii
63
676
613
359
27
31
i
217
8 ..........
24
10, 22, 23 ii
67
11 .........
297
14 .........
179
vi 365
14, 15 ... i
84
19 ......... ii 295
21 ......... i
62
26 .........
106
27 ......... iii 602
vi
50
6 ......... ii 387
6 .........
68
12-22 .. iv 316
15 ......... ii
67
520
689
593
17 ......... i
Ui 132
18 ......... ii
57
30 ........ i
188
31 ......... 289
298
34 ......... iii 408
34, 35 ...
27
36 ......... i
186
687
626
662
332

Yitt

xtt

INDJEX OF TEXTS CITCD.


VoL I*. OH*.
4
... ii 394
36
18.
473
... i 345
tt 436
iT 673
33
136
333
189
471
34
486
. .U 689
1
37
... ! 54
... i 660
xffi
614
7. 8 ... .. tt
1 ......... U 308
...
i
160

817
4 ......... i 835 zri
U 480
10
... Hi 476
693
10-12 ...tt 661
... !
6
7
... tt 665
18. ...i 687
8
... Ti 338
iT 498
10
... tt 303
Ti 315
17
463
Ui 384
... i
iT 838
Ti 391
1
13
... U 69
. . tt 110
18
381
308
iii 180
80 ~ ... i 134
3
iT 680
... tt 344
33
IT 863
... U 346
| 835
34
4
... i 167
iT 367
tt 31?
333
4.38.. ... Ti 430
11,21 ... tt 486
Ui 183
i 346 TiT
18
.... iT 844
3
349
... tt 435
17
6
... 80 XTtt
... tt 479
18
8
.... iii 473
487
9
19
.... ii 163
489
30
435
339
344
484
88.;...
iii 399
Ui 136
IT 403
iT 367
164
164
33
415
89
....
U 169
.... i
10.....
iii 80
IT 117
10,14 ... Ti 391 ITiii
478
13
485
.... 103
1
195
144
14
.... { 445
437
3
.... Ui 479
U 650
15
3.5 .. ... iT 333
309
4
.... i
16......... Ui 384
376
157
387
81
IT 863
.... i 330
13
... tt 433
86....
'16.....
363
Ui 485
89
353
.... 137
38
17
138
.... IT 359
34
17, 4 ... i 843
145
80
139
493
1
83
.... i 163
148
84
.... i 348
iii 169
846
464
8 ......... tt 481
347
86
843
iT 467
3
88
656
.... i 379 far
30 .... iii 306
U 368
4
894
ir 143
436
449
5
... tt 470
317
1
.... iii 385
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479
3
... if 396
.... iT 139

ToL ** Oh?.
... tt 463

717
?.

TL

12......... iii
13
iT
16
tt
Ti
16
tt
18
iii
39
tt

386
11?
683

86

391
664
168
110
309
396

396

83

413

4
6
7

i 637
ill 388
ii 477

iii

14

18.

iii
tt
20, 81 ...
34
i
31
Ui
38
i
19

33
6
8
16

iii
.i
iii
ii
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IT

344

601

138

383
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336
346
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111
470
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337
347
617
676

308
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36
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iii 139
i 409
336
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i 346
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U 433
366
i 378
618
ii 630

38
1

8.

9.
10.

ii 437
IT 103

IT 371
346
11
18
13

14

346

i 816
339
ii 480

680
691
616
IT 400
477
iv 384
ii
81
656
168
i
636

14

Ui

19.
3
3
11

360

16?
343

718
Chap.
Xix

Vewc.

17

18

XX

21
23
24
26
27
2
7

8
g

INDEX OF TEXTS CITED.


\ ol. Page, Chap.
Verse.
V ol. Page Chap.
i 220 U
15
ii 109 xxv

ii
iii
li

i
ii

ii

i
iv
vi

20
22
24
26
27

ii
iii
iv
i
iii
iv

xxi

29
1

2
13
14
16
27
xxii

iii
ii
iii

i
U

ii

29
1

iii
ii

iii

3
6

i
ii

iv

6, 15
ii
6, 20, 21
7
vi
9
i

10

13
14

iv
i

vi

23?
241
247
332
183
402
341
445
310 xxiii
349
138
321
324
344
352
404
46
46
229
230
30?
465
604
505
5
258
19
601
117
377
155
495
669
503
311
325
412
242
155
155
594
399
159
479
656
452
388
399
626
151
17
102 xxiv
328
336
554
583
331
334
200
240
247 xxv
374
197
126

iii
iv

17
ii
19, 20 ... iv
24, 25 ... i
2

i
ii
iii
iv

7
ii
13
13, 14 ... i
ii
iii
iv
14
i
iii
17
i
iii
iv
18
iii
20, 31 ... i
22
ii
22, 24, 25
24, 25 ... iii
26
ii
iii
iv
27

29, 30 ... ii
31
i
ii
33
34, 35 ... i
35
ii
7
i
9
ii
10
i
ii
13, 14 ...
16
i
vi
20

25
ii
1 ...
iii

3
iv
ft
..

111
317
183
524
120
480
320
154
334
473
223
376
569
67
13
304
178
515
409
332
424
331
183
583
157
183
550
475
407
528
344
99
304
308
351
309
180
312
349
304
54
572
280
197
161
64
431
414
9
84
602
583
395
394
478
22
74
412
490
480
37
*17
291
505

xxvl

xxvii

xxviii

j
i

'
1

Vol.
i
6-20... ... ii
8
... i
9,11...
11

iv
15 . .. ii
iii

Page,
348
330
346
161
139
437
424
295
158
463
20
. i 345
641
21,22
iii 470
iv 232
23
... ii 480
24
427
28 .... ... i 348
ii 414
iii 468
vi 457
2 . ..
3
... ii 371
439
5
439
12
14
.. i 453
13 .
iv 423
14
... i 435
544
18, 19 ... iv 246
21
... iii 159
iv 241
2
... iii 378
3
... 138
6 .
ii 480
9
i
145
10 ... iii 133
10, U ... ii 313
17
i
444
540
19
21.... ... iii 463
23 ...... i 475
ii 127
24...
i 214
ii 5?2
iv 502
1. .
9
.. i 293
ii 178
i 512
13
ii 617
638
639
vi 567
14
.. i
97
550
iii 51
20
... ii 373
22
... i 657
23...
ii 480
24
310
25
. iii 384
26. .
i
15
375
27.. . .
240
243
246

Verse.
6

Chap.
XXIX

XXX

INDEX OF TEXTS CITED.


Vol. Pag. Chap. Vene.
Vol. Pag. Chap.
... 11
614
vvvi
911
. 306
3
MAI
3u8
yi
30
343
4
... iv 499
15
... ii 336
ECCLESIASTES.
11
iii 157
2
*
SI*
15,17 ... ii 331 i
iii 183
387
iv 583
iii
2
17
... i 158
67
3
ii 317
... i 387
7
347
456
8
390
iii 183
18
... 420
... ii 669
14
19
18
... ii 371
.. iii 14
23
306
477
25
... i 342 S
. ... ii 634
27
288
634
1-11. .
2
462
192
2 ... .
641
634
ii 403
iii
12
638
145
3
iii 391
... iv 12
2,3 ...... i
29
... iii
6
4
13
.... 494
... ii 342
5
... iii 394
iii
14
6
.... vi 76
18-23
4
... iii 395
24... . ... ii 161
8
... i 339 iii
1, &c. ... i 381
394
221
1,11
ii 345
iii 477
11
... ii
31
567
656
156
8,9 .. .... i 387
187
.... ii
48
12
359 viii
651
15, 16
38?
17
307
12
... i
79
13
635
60?
14
20
.... vi 40
95
32
.. . ii 411
19-21 ...iii 405
33
.... iv 231 iv
14
6, 6 .. ... i
8
.... ii 277
649
12
108
1,2 ..
79
126
13.?.. . ... ii 127
1
315
42
1-3..
354
iv 180
3!U
1-9
1-3
ii 473
2
1, 16, 26 i
152
... i 156
2
166
401
iii 184
ii 189
2,4-6 ... i 485 ix
2-4 ...... ii 125
1 .... iii 355
498
4
.... ii 431
530
11
289
ii 182
6
12
276
.... i 481
486
297
13,20 ... i 235
10......... ii 569
iii
5
13-27 ...iii 282
16 .... ii 371
12,13 ... ii 344
13
18 .... i 475
i 387
26
161
ii 567
ii 294
iii 401
15
355
.... ii 266
27
366
16
i 387
28 ....
287
18. 19
635

Vene.
1

S .'.::

719
Vene.
Vol.
18,19 ... ii
2
. .i
ii
11,12 ..iii
16 . .. .. vi

... iv
2-4 .- ...iii
3, 4 ... .. ii
iii
4 6 . . .. ii
5

Page.
161
440
161
404
385
559
292
411
12
192
441
480
.. iv 21
8 ... ii 4?8
9
iii 158
U 342
656
553
558
iv
88
... i
24
20
666
vi 196
229
OQ
i 109
ii 394
396
iii 496
iv 319

97
121
137
528
596
.. iii 602
1
3
... ii 655
A
iii 330
138
i 675
iii 478
i 677
8
284
iv 382
151
11... .
215
608
411
86
11,12 ... i
13
... 409
14,17 ...iii 432
1.
ii 664
2
. . i 221
612
3
. ii 393
5 .... . vi 104
143
7
... iv 191
7, 8 ... ... 327
... i
60
10
246
477
ii 196
661
iv 478
11
... iii 328

720

INDEX OI1 TEXTS CITED.


Ctop. Vene.
VoL
Pag.
V L Pag, Chmp.
Chap,
11
478
3,12 ... i 1?5 Iv
iz
461
it 444
464
14, 16 ...
620
685
15, 18 ... ill 10
Ui 692
18
iv 495
7
839
605

T
vi
5
10
11 334
378
868
5
13..
u 418
i 394
19
iii
5
iv 73

1
i
240
i
2
xi
98
iii 397
132
2
i 248
7

273
184
813 V
338
ii 634
8
i 161
635
11 117
Q
-. 341
vi 47
137
878
ii 366
7,8
11 12?
12
i 166
349
13
178
IT 666
13,
14
...
187
488
1
vi 469
9,10
IT 661 ii
3
i 175
10
624
1
i 161
177
xii
375
11 112
11 192
117
535
ill 349
vi 603
388
4
i 183
1-3
1 375
2
IT 689
ii 16?
7
Ui 588
4-8
197
4-, 12,
440
7, 14
480
iii 160
13
5
10
ii 437
i 175

6
471
602
52?
ii 189
429
11

137
6,8
i 591
12
iv 188
11 439
ia
i

14
i 614
11 167
660
172
iii
2
426

49
iii 335
13, 14 ... iv 216
290
vi 449
299
60?
15
i 153
CANTICLES,
18
ii 540
on
290 I
SONG OF SOLOMON.
295
17
i 478
I
1-4 .... U 635
1
....
ill
62
Iii 137
618
1_4
ii
43
492
4
536
616
5
. i 412
vi 603
10
821
2,3
iii 160
11
2,4
ii 892
3
i 175 IT
183
1, &c. ..
4
ii
84
ii 499
9
320 vi
604
iii 133
637
VttM.

Yen.
9

VoL Pig*.

..iii 14?
... ii 428
11
191
12
i 178
15
381
428
18.
451
478
614
11
82
181
iii 160
337
294
i 668
814
11 612
620
Hi 160
290
330
508
,1
9
177
iv 179
300
60?
vi 499
2,3...... i 464
264
2,3,6
664
3
176
4
4, 5 ... 162
264
,1
8
300
,vi 83
.i 602
188
692
229
385
9,10...... i 175
9,18..
187
175
10 ....
ii 192
428
635
230
389
vi 422
10,18 ... i 182
297
13. ... vi 482
16. ...i 165
177
180
821
11 125
370
514
ill 137
304
iv 450
.... i 592
444

Yene.
3
5

Y>L
i
vi
i

vii

12
i
12, 13 ...
13
iv
5
ii
9
11
12
13
1
2
5

iv
i
V

ii

i
iii
V

i
V

67..

i
ii
iii
iv
i

iii
iv

12
14

i
ii
iv

ISAIAH.
2

iv
V

2,3
3

ii
iii
iv
i
ii
iv
V

i
ii
iii
V

5, 6

iv

INDEX OF fEXTS CITKD.


Vol. PMe. Chap.
Chap.
Yene.
-6
... iii 114
190 i
V
422
127
9
... iv 201
591
... i
129
614
1
iv 133
199
201
478
10-14 ... ii 503 iv
179
10-20 .. iv 320
17
88
11, 12 ... i 536
11-13,15178
470
iy..\ 474
464
11-15 ... i 548
12
464
... iv 303
vi 238
290
12-16 ... i
326
637
13
... ii
88
108
154
14 ....
180
16
... ii
48
34
385
304
V
34
355
16,17 ... ii
V
384
60?
16-18 ... i
258
178
ii 639
298
16-20 ... iv 598
498
18
... i
85
60S
281
535
505
234
304
ii 525
603
453
vi 24?
184
21
371
7
132
21,22 ... V 626
280
21,23 ... iv 588
295
21,26
493
22
606
445
24... .
511
140
2
... vi 55
288 ii
3
... i
166
183
438
614
ii
685
29
iii 592
17
iv 314 vii
610
V
29
189
5
... i
90 viii
ii 119
208
58
11, 12 ... iv
78
216
12,13 ... iii 382
19
148
... V
139
20
391
149
22.
430
.. iii 388
411
V
29

280 iii
... i
381
3
48
640
4
... ii 101
117
123
iii 329
5
80
... i
148
394
ii 360
504
iii 167
9
593
114
485
iv 201
402
518
411
591
588
V
411

721
Yene.
YoL P*e.
10
iii 343
10,11 ...iii 678
vi 185
12
666
15
iv 688
16,18 ... iii 490
I
iv 269
4
vi 146
24
6

6, 6
i
378
81
1
ii
118
384
2, &c. ... i
565
2,6,6...
3
ui 663
208
25
llj'iit'.' ii
14
478
16
iv 611
18
i
79
472
20
469
iii 463
iv 373
44
vi
24
iv 27*
26, &C.-.. 403
654
364
1J
i
103

49
2
i
447
447
391
iv 456
204
6 .. v.... iii 390
6
434
9, 10 ... iv 189
9-11
603
9-12
125
2
310
13
529
14
315
326
4
ii 103
9, 10 ... iv 602
12, 13 ... 437
12,14,15 iii 38
13
ii 507
94
iv
14, 16 . . iii 445
16,18-20 654
254
17
i
372
67
14
99
18.
182
iv 269
19.
139
20.
i
5
ii
63
iii 594
iv 330

r'.::::::

722
Chap,
riii

ix

zi

Ten.
Tol.
20
..
vi
21
... ii
1, 2 ... ... iv
6
... ii
v

Page.
603
39
424
200
136
206
20?
209
297
336
358

8
33
35
113
133
, 7 ... ... iv 124
v
483
7
... Hi 340
9, 10 ... ii 591
9-21... ... 403
13,17 ... ii 353
16
... iii 603
18
... iv 400
21
229
1-4 ... ... 403
3
. . iv 118
6
... iii 190
138
12
... iv 154
ia-15 ... i 431
20
371
22,23 ... iv 134
2
... iii 602
2-4 ... ... i 138
4
336
vi
13
9
iv 419
10
... i 385
10,11 ... 420
2
... i
373
374
2, 3 ...
615
3
... ii 182
300
4
... ii 447
13
... vi
6
13,14 ... ii 391
20
353
23
... iv 134
27
... 269
vi 413
3, 4 ... ... iv 143
6
... i 399
7
371
10,11
653
11
... iv 402
11
... 340
14
... iii 599
18
... vi 62
... y 421
21
22....
383
.. ii 186
411

... ii 123

xii

xiv

xvi
xvii

xix

xxi

INDEX OF TEXTS CITED.


Chap.
Yen.
Tol. Page, Chap.
xxi
12
i
312 xxvii
xxii
4 ....
82
4,5 .. .... iv 616
12
.... ii 151 xxviii
iii 118
12,13 ... ii 161
13
161
xxiii
9
.... iii 382
17
.... i 461
xxiv
1-3 .. .... 656
17,18 ... i
79
xxv
6
.... 507
9
... i 374
iii
56
382
iv
93
11
iii 382
xxvi
1
334
3
. . i 324
371
372
593
ii
67
iii 357
iv 310
359
3,4.. ... iv 101
113
4
... i 370
375
377
292
8 ... .... ii 181
9
i
44
ii 166 xxix
169
10
... iv 607
... ii 589
12
496
iii 591
iv 102
572
vi 238
13
... ii
92 xxx
495
16
.. . i 398
544
iv 138
17,18 ...iii 340
iv 611
ii
11
19
V
441
445
448
ftflf
20
20,21 ... iii 341
xxvii
3
... iv 135
343
4 , 5 . . ...' i
366
5
... iv 160
6
... i
575
9 .. ..
326
398
424
ii
67

11

Verse,
Tol. Page.

9flfl
9
10, 11 . .ii
1

11

iv

tftfi

. . ii

180

Ifil

117
10
150
120
333
10, 13 .. . i 546
ii 102
13
411
15
i
167
466
408
411
511
vi
12
16
i 385
'v 364
vi
60
61
17
v 4Q4
l 82
18 .
19
i
150
21
. iii 574
iv 272
17(5
22
26
. ii 373
iii 476
27
. i 116
141
27, 28 ..
27-29 ..
297
29
.iii 330
vi
96
7
g
v 287
8, 13
271
10 . . . iv 256
13
439
vi 224
14
. v 334
15
U 402
19
477
2,3
. i 376
10 . ... . iii 409
10, 11 .. . ii
40
iv
7ft
15
v 485
18
. i 552
ii 556
v 300
ifl
iv Iflfi
20
. iii 182
i
418
21
iii 362
590
22
. v 380
417
141
32
32, 33 ..
477
iv 289
33
v 139
478
479
484
ii
.i
ii

Gtap.
XXX

xxxii

xxxiii

xxxiv
XXXV

xxxvi

xxxvii

4, 16, 31,
32, 36,
38
14
.... ii
14,36 ...iii
22
vi
24
.... ii
29
.... iii
xxxviii 2,3 .. .... iv
2. 6 ...... ii
3
.... i
ii

xxxix

xl

INDEX OV TEXTS CITED.


Chap, Yene.
YoL Page. Chap,

VoL ]Pee*.
490
vi 146
1, 2 ... ... y 301
7, 8 ... ... ii 394
9-12... ... iv 632
17
324
V
497
2
... i 382
6
... iii 181
11
... iv 611
14
... i 644
iv
7
118
V
139
313
433
478
481
498
vi 60
15
... i
63
16
... V
434
vi 96
... a 496
22
V
212
4
613
11-14 ... i
89
2
... ii 78
86
3.4 .. .... i
34
V
26
8
436
.... iv 547
1
135
6
.... i 371
....
iu
21
467
.... iv 547

Yene.
33

xl

11

12

.. i

ii

.. 1

12, 16-1? i
15-17 . iv
15, 17 ...
17
iii
17, 18 ... vi
27
.. ii
28
.. i
28-31 .
31

xli

877

623
494
449
67
301
4

ii
2,3 ... ... iv

... iU
... ii
... iv

...
22
25
... vi
25,26 ... ii
3 ....
iii
iv
16,17 ... vi
... i
20
22
...
vi
23
... ii
28
... i

335
332
20
555
278
339
200
242
640
327
184
312
479
376
383
242
76
634

iii
iv
6,7.-. .. iii
..
10 ..... .. iii

10,17

136
180
467
303 xliii
95
368
343
66
167
259
180
V
389
3-5 ...... vi 391
14,20 ... ii 184
17
617
vi 247
18
.... ii 197
18, 19
112 xliv
19
.... i
150
ii 108
.... iu 384
8
.... ii 559
iv 134
1,2.
73
3 .... .... ii 507
5 .... .... i
363

107
465
102

283
520
380
106
93
443
484
108
231
602
484
661
90
98
108
119
108
563
399
299
171
347
315
503
339
386
67
77
486
400
378
397
373
73

iv

xlii

389
34

17
21
23
1

3
4
8

.. iii

... iii
... ii
iii
iv
vi
10,11 -
21
.
24
... iii
2
... i

12
13
21

723
Yene.
1

YoL
i

1,2,4,11,
19.!...! ii
1-4
iv
4,11, 19 ii
6-7
iii
7
i
iii
9
i
U
iii
9,10
iv
11
ii
13
iv
17

19
i
21
ii
22

23
24
iv

xlix

Pie.
634
243
174
504
166
186
320
343
328
103
554
502
67
173
143
192
452
373
600
355
252
271

460
636

24,25 ... ii 493


6
i 601
8
iv 349
10
ii 566
iv
68
324
1
132
2,3
iii 500
6
140
7
iii 361
10.,
i 375
125
4
250
8,9
iv 593
9
404
10
iii 182
13

52
17
ii
69
iii 690
18
497
22
iii 292
4
184
iv 208
4,5
ii 124
6
186
8
i
666
670
14,15 ... 340
14-16 ... iv 104
16
i 106
ii
67
109
iii 162
iv 290
342
16
iii 335
258
18,19 ...
201
23
iv 633
26
ii 514

724
Chop.

INDEX OF TEXTS CITED.


Terse.
1
4

ToL Pfcge. Chap.


.... vi 67
.... i 380
ii 436
iv 363
7-9 . .... 172
10
i
82
253
328
330
381
456

67
683
iii
34
440
iv 123
366
10,11 ... iii
8
.... iv 117
373

296
15
.. iii 661
1
ii 109
4
... iv 692
vi 632
5
. . i 370
377

9
106
12
103
630
12,13
534
iv
94

49
20
.... iv
69
71 liv
2-15..
316
7
194
370
g
.. ii
76
vi 399
1
ii
63
iv 316
322
1-12..
815
2
... iii 372
236
365
2,3 ...
463 Iv
2-4 ... ... ii 497
3
131
iii 445
iv 448
217
3,7 ... ..iv 68
4
... ii 131
265
4,5 ... ... vi 242
4-6 ... ... 406
4-12...
292
5 .. .. 131
609
vi 247
5,6 .. ... 266
5, 7,8
491
6
iOO

11

1}

Iii

liii

.
....

ToL Page. Chap.


iv 405 Iv
527
310
vi 171
7 .... .... i 178
ii 131
222
vi 510
7-10. .... iv 73
8
.... ii 147

329
589
vi 244
9,12.. .... 216
10
.... i 603
697
iv 291 Ivi
405
171
172
177
218
629
169
10-12
11
.... iii 146
iv 271 Ivii
108
118
140
353
366
vi 416
12
.... iv 290
242
5,10.. .... iv 114
7,8 .. ... i 189
8
.... ii
67
iv
98
10
... ii
67
90
11
... iv 621
257
...
vi
96
11,12
16
... iii 473
17
... 453
vi
62
96
1
... i 175
188 Iviii
iii 429
iv 284
vi 250
2
... i
45
390
iv 304
2,3 ... ... i 387
3
... ii 630
102
21?
420
4
... iii 592
4,6 ... ... 212
5
521
6
... ii 127
177

ToL Fae
Ten.
1 402
7 ....

ii

iv

vi

7,8 .. .... i

ii

8
.... iv
8,9 . .... ii
....
13
,..i
3
4
6

12

1
1,2 ..

4
5
10
15

iv
.... ii
....
i
ii

.... i

.... iv

vi
,
....

404
639
348
367
383
384
386
66
136
568
650
178
70
624
429
381
416
322
574
136
184
540
84
411
134
79
607
140
243
154

.... i 460
.... iv 686
16
66
289
...i 399
16
ii
6?
... i 264
17
324
19
108
20
iii 468
iv 71
20,21
117
21
... iii 47
292
678
iv 398
1-3 ... ... ii 60S
160
1-7 ...
2
... i
45
ii 156
140
2-9 ... ... ii 474
3
165
3-5 ...... i 641
3-7 ...... iv 596
4
229
5
... ii 151
165

150
164
6,7 ...
vi 49
... ii 155
7
iii 122

725

INDKX or TEXTS CITKD.

a Ten.
Iriii

9, 11
10
11
12
13
14

lix

1
1,1
2

ii
i

iii

i
ii

i
ii
iii
IT

ii

13-15 ...
16
i

20

17
19
21
1

Iz
Ixi

1,2

Ixii
lytii

6,6
8
10
4

,7
1

3
,
9

ii
iii
IT
iii
ii

i
ii

IT
ii
iii

Ixiv

10
iii
12-14 ...
16, 16 ... i
iii
i
16.

i
17
5
ii
6

P*g* Chap,

186
220
246
687
590
150
167
28
515
309
106
615
170
678
98
396
21?
300
109
53
588
299
600
383
438
484
438
212
326
194
175
112
187
641
79
686
143
690
496
143
173
69
611
614
603
324
111
332
467
674
405
141
291
113
142
182
608
541
163
380
104
541
187
273
279

.
6

ToL .

Ten*

ToL

380

9L-13
10.

351

219

6,7

231
238
669

i 562
610
i
40

320
437

ii 173
98
105
159
600

621
567
i
78
11.
460
626
12
ii 216
IT 283
12,13 ... i 106
IT 392
13
i
614
17
Hi 007
19
i 311

438
131

21
22
24
27
28
30
31

14

! 456
ii
77

32.

9
2,3
6

16

17

20
26

1,2

ii 170
iii 457

385

149

i
ii

82

156
614 iii
309
348
252
286
189
289
636
537

ii 503
164

268

4
600
11
i 523
12.
ii 181
13
354
13, 14 ... iii 150
16.
153
24
449

5
6
8
10
2
3
5

i
ii

15,
19.
20.
21.

151
324

23
35
1

i 113
704
iii 140
143

334

123

156
ii 216

6,6
5, 11-13,
31,32. iii 147

iii
iv
ii
iii

IT
ii

14

22.

101
658

661

iii

36.
1 ......... iii

3 ......... iii
4,6 ......
8 ......... vi
10

12.
13.
iT

479
481

JEREMIAH.

iii 170

14

18
22
1

ii

40
310
317
289
14?
208
216
386

474
61

349
698
148
101
416
114
90
67
411
325
698
374
890
391
274
292
40
164
493
61
61
697
7
86
643
608
92
696
608
383

.. 666
685
.. i 475
ii
36
405
Ti 243
ii
26
iii 114
133
141

726
Chap.
V

vi

vii

viii

ix

Verse.
VoL
3
.. ii
3,4 .... .
4,5 .... . iii
7, 8 .... . i
14
24
.
31
. iii
iv
4
.
14
. iv
15

17

Page.
589
402
409
465
440
410
194
690
28
342
596
411
410
420
28
. iv 133
2, 3, 28
600
4
339
534
vi
21
26
4, 9-15. .iv 603
16
. iii 464
617
iv 592
18
. ii 349
25
. iii 471
378
400
467
31
. vi 458
5
.i
80
iv 607
6
. i 312
466
iv 600
614
296
6, 12.... . iii 114
7
. i 676
9
. ii 59
11
.i 119
15
372
22
.ii 356
iv 238
1
545
526
3
.i
84
iii 485
523
526
3,6 ....
421
23
.. i 376
23,24 .
341
iii 476
24
.. iv 90
iii 456
iv 100
111
25,26 ... ii
97
11
.. iv 422
588
23
. iii 601
24
.. 139
154
25
.. ii
2

INDEX OF TEXTS CITED.


Chap. Verse.
VoL Page. Chap,
U o f l n xvii
x
25
259
iv
15ft
xi
5

14
xu

xiii

xiv

xv

xvi
xvii

160
m4fi4

617
19 . ... iv 147

.. iii 332 xviii


440
iv
77
1,2 ..'..
20
5
.. iii 454
11
.. i
7
15,17 ..iii 386
16
391
17
.. i 136 XX
iii 111
113
118 xxii
iv 141
23
.. i
39
79
114 xxiii
309
ii 127
iv 354
413
494
27
.. iv 614
4, 7, 12.
603
7-9 ....
139
8
.. i 382
8,9 .... .. ii 171
9
493
332
10, 12 ... ii 157
11
.. iii 464
617
iv 147
11,12 .
133
596
20
AKA
1
7
.. iv 603
16
153 xxiv
19 .. .
i 411
ii 488 XXV
iv 519
14, 15 ...iii 310
1
.. i 309 xx vi
310
5
376
..
ii
510 xxvii
5-7 ....
6
.i
80 xx viii
7
372
7,8 ....
374
8
81 xxix
9
97
262
375
540
543
iii 325
123
161 XXX
vi 390

Verse.
VoL Page.
9, 10.. .... i 538
10
103
125
ii 655
245
10
iv 971
IS

iii

dfid

7,8 ...... iv 602


12...
17
10

in

400

S41

383
160

iv

99

Run

vi

146

Ana

11.. ...... iii


15
.... iv
17
.... i
21. .

440
603
463
398

315
245

CM

iv

974

544
iii 152
302
206

in

11

14
15
22

94

iv

iv

.... vi
ii

1JIR
HUH
4

590
201
688

72

39

459
25, 28, 29 iv 321
OQ
:;
co

vi

613
146

iv

292
IftQ
200

mono
32
6,7- .... i 398
8
a g o
3
.... V
4
17,18 ... iii 182
27-59 ... 228
3, 13...... iv 602
8,9.. .... ii
53
9
54
2, 12.. .... iii 468
1-17- .... iv 590
6
1RR
10-12, 17 iu 468
1, 7
709
6 ... . is i""
7
. . iv 135
148
10,12 ... ii 174
11.... .... i 398

13
9

.... ii

QQQ

Chap.
XXX

xxxi

xxxii

xxxiii
xxxiv
XXXV

INDEX OF TEXTS CITED.


VoL Page. Chap,
Chap. Vene.
XXXV
6,7.. .. V 693 iii
8-19.... ii 309
15
.iv 598
18, 19 ... ii 321
i
20
176
xxxvi
1-6 ...... ii 154
2
iv 320
23
155
xxxvii 13-15 .
147
xxxviii 6, 6 ...... V 704
11-14 . .. iv 541
xxxix
14, 16 ... ii 448
xl
2,3,5, 61
19
xlii
54
1,2.... .. ii
xliii
.. iv 322
603
1, 10, 11
xliv
3, 4
vi 276
4
126
16, &c.... i
12
435
16, 17 114
iii
17
312
..
iv
17, 18 .
597
5
u 341
xlv
666
iii 416
iv 449
V
340
25
376
xlvi
.. i
10
562
xlviii
iv 444
11
466
12
228
xlix
. 532
19
.. 523
4
1
7
iii 182
20
469
vi 242
31
6
34
iv 153
Ii
8, 9 ... ... vi
25
35
148
50
576 V
58
.. I
77

VoL Pa.
... i
386
562
ii
98
2
532
iii 134
3
... iv
72
111
vi 413
9
... ii 306
9,20. .
524
15
... iv 313
18
... i
39
42
ii 156
175
iii 695
V
166
415
425
490
...
ii
523
18,19
V
374
vi 215
18-20 ... ii 172
iv
61
111
325
V
392
19
293
378
20
... i
106
iii 163
23
... iv 383
25
311
29,30 ... V
129
31-34
193
33... . !.. i
547
iv
71
33,34 ... ii 619
iv 573
34
vi 242
431
32
.... iv 588
35
.... vi 605
38
297
38-40 ...i
264
39
.... ii 327
iv 166
381
.... i
40
647
551
ii 632
iii 485
V
296
vi 414
41
193
M .. .... iv 90
16
.... iii 302
40
.... V
333
8-16..
396
15, 16 ... i
84
18-20 ... V
95
5,6.. .... ii 351
6
316
310
6,7. ...

Veree.
21

LA MENTATIO1*S.

1
7
9
12
18

ii

iii

iv 493
|1
28 i
,
467
iii 351
182
vi 242 ii
396
ii 656
319
..
31 iii
315

4.5 ...
6
22
8, 15, 18,
&c. ... i
599
16
512
17,18 ... i
317
18
82
19,20 ... iii
33

727

Veree.

20..:

V bL

;PK*.

iii 362
iv 88

iii 365
21
22, 39 ... V 415
ii
24
92
98
iv 97
V
50
425
i
27
27, 28 ... iv
77
31-33 ... ii
67
i 597
33
iii 182
574
V
141
33, 39 ...
119
i 47
39
343
ii 656

iv

77

313
382
391
39, 40 .... iv 107
i
40
34
312
475
540
549
V
377
422
469
vi 419
41
.ii 191
iv 159
51
405
3
.ii 107
109
271
326
10
. iv 290
13
17
.i
30?
7
21
. ii 175
iv 608
V

EZEKIEL.

7
i
10
18
ii
18, 20 ... i
. ii

5 ..
6

7
ii
1,4,76
i
17
U
17,18 ...
17-19 ... i
18
iv
18, 19 ... ii

13
13
556
379
197
197
635

197
197
43
341
368
137
242
109
149

728

S*
iv
vii

viii

ix

xi

xii
xiii
xiv

XT!

INDEX OF TEXTS CITED.


1roL Pag, Chp.
Vane. VoL Page. Cbap.
iii 184 xvi
01-63 ... vi 667 xxiv
i 307
61,63 ... ii 522
ii 119
63. .. .... iii 366 XXV
11
i 421
iv 693
13
141 xvii
15,18 ...iii 156 xxvi
148 xviii
2,3 .. .... V 110 xxviii
2, 7, U . ii 183
168
4
478
312
16
ii 623
vi 168
7
293
.... i 227 XXX
19
14
ii 349 xxxii
i 387
iii 446
21,22,27,
xxxiii
23
iv 687
28.-
67
26
353
22
... vi 141
5,10 ... ii 403
242
11, 12 ... iii 211
23
.. V
337
17
164
24
435
4
i 137
26.... ... i 343
ii 163
iii 663
iii 116
664
128
V
84
iv 141
26,29 ... Iv 387
27
4. ......
133
... i
67
9 ......... ii 402
29,30 ... iv 697
12
462
30
145
14
i .13
30,31 ...ii 260
5
34
iii 674
31
ii 412
176
19
i 665
31,32 ... V 326
14
iv 279
... ii
87
20
; 389
iii 466
25,28... iii 111
V
626
10-16 ...
194 XX
168
4
12
i 459
... ii
29 xxxiv
6
49
40
ii 175
46
7
157
iv 514 XXXV
J3
iv 587
18,19 ... U 312 xxxvi
14
ii 183
32,33 ... iv 177
37
iv 133
97
41
518
14, 20 ...
29
.
1_3
46
i 432
103
49
2
412
287
3
xxi
23,24 ... iv 588
4_
25
301
485
5
637 xxii
13,14 ...i 315
6_8
iii 153
380
14
........ i
42
168
iv 2?2
26
... i
84
5?6
28-31 ...iii 194
30
429
163
, 8
iii 163
iv 137
8 ......... ii
97
149
15
i 461
600
666
609
18,38 ...
656 xxiii
3,19, 21 ii 399
20,21 ... ii 347
80
5
iii 143
33,36,37 iii 143
42
i 394
6,11... ... i 656
14
48
iv 214
72
19
49
iii 349
i 466
30
ii 365
40
38
49,60 ... i 388
... iii 170
13
60u63 ... 101
... vi 176
61-63 ...
363
13
13,14 ... i
Vene.
19
4. 5

14

Vewe.

VoL

16,18 ... ii
25

15

341
347

331

iii 464
17
ii 447
6
422
14,16 ... ii 604
16-19 ... iv 612
24
i 635
24
433
27
500
1-9
iv
7-9
i
8
9
iii
10

10,11 ...
11
Hi
iv

15.
31.

84

27
137
132
200
356
313
429
663
5?3
575
145
300
485

401
408
645
657
662
422
32
i 451
2
iv 633
18,19 ... i 624
26
iv 686
16
588

4..!?:
23-2? ...

594
611
24,37.. 174
25,26...i 551
25-27 264
25-27,3? iv 308
418

25,33 ... vi 176


i
49
647
656
161
274
335
373
404
467
ii 175
26,2?
326
vi 261
i
49
27264
iii 311
695
294
296
27,31 ...
377
26

INDEX OF TEXTS CITED.


ToL Peg* Ctap. Ten.
ToL Page. Chap.
iii 860
6
iv 267
294

89
892
467
31,82 ... vi 667
8
ill 829
37
i 374
22
i 137
iv 262
23
41?
464
xxxvii
IT 362
11
i
82
381
317
25
460
37
iii 616
26-37 ' iii 664
xxxviii 11, 12 ... iv 647
27
i? 206
99 vi
xxxix 23
4
i 632
29
99
10.
36? xii
1
ii 181
xlvii
ii 188
1,9

11
230
3-6
i 186
466
8-10
ii 866
13-32 ... ii 667
35
439
xlviii
20
vi 108
vi
62
22

61
1-13,
I?
vi
2
vii
9
284
DANIEL.
286
10
IT 886
i
12. 15 ... ii 664
463
17
339
11-27 ... vi
13
8, &c. ... i 696
ii
14,27. 483
18,80 ... vi 432
16
496
20,21 ...
269
17
vi
2
31-45 ...
838
23
3
34.86 ...
14
26
iii
26
62
669
44
is viii
16
ii
4
263 ix
iii
1-3
iv 140
16
i
126
2
ii
16-18 ... ii 657
iv 166
iii 132
648
466
2,3
ii 181
17, 18 ... i 374
3
161
18
64
169
ii 379
177
24,25 ... i 398
4-11
162
iv 385
7-9
391
26
i
396
8
ii 168
ii 373
9
167
26
466
9,16-18. 163
27
51
12
iii 182
434
198
28
i 378
18
iv 897
iv 115
17
9
iy
3
138
18
Ui 619
8
vi 432
19
iv 167
11
i
605
vi 197 iii
ll,Ac.... vi 319
21
i 447
19
i
71
ii 176
26
iv 519
194
27
i
164
22
163
iv 526
23
186 iv
30
i 43
24,26 ...v 248 |
30,31,33
342
24-26 ... vi 249
34,85 ...iii 320
24,26 ... 226
35
i 395
vi 236
V
1,30,31.
342
242
5,6
412
26
-246
46
26
264
482
312

Chftfb
zxx vi

Vme.
31

729
Vene.

2,3

VoL Pag.
ii 166
i
106
ii 149

2, 8, 10,
11,18,
i
19
ii
3
10-21 ... iii
ii
11
21,22 ... i
28-32 ... vi
36-39 ...
2
V

vi
i
ii
iii
iv

. ii

106
151
26
186
292
6
338
192
293
441
449
483
220
146
489
205
142
284
500
8
16

HO8EA.

2
4
9
1
2
6.6
6.7
6
6-9
13
14

ii
i
vi

vi

iii
i
i
it
iii

14-23 ...
16
ii
16.
19
iii
19, 20 ... i
iv

20
5

i
iii
iv

6 .
8 .
11.

vi

12

iv
Ui

iii

118
30?
40
316
67
100
142
168
429
466
167
696
506
101
679
316
71
189
111
446
421
609
65
282
388
417
48
321
460
463
661
135
365
301
699

730
Chap,
iv

vi

INDEX OF TEXTS CITED,

Vol. Page. Chap.


.... iii 182
.... i 394 *
460
660
ii 179
1
... iv 506
4
608
11
... i
13
12-14 ... iv 243 xii
15
.. i
40
329
381
401

383
388
1-3 .. ... i 280
402
3

Verse.
14
17

vii

viii

ix

xi

iv 76
... i fit/I

Verse.
7

iv

650
588 iii

7-9 .... iii 163


1
8
106
8, 9 ......iii 153
12
3

7,8
8

10

BUI

ii 179
iv 494
413
4,6 .. ... i 546
6
"
90
353
6
ii 189
1
. . iv 505
411
2
... i
7
6
. iv 589
11
... ii 689
U
... i 294
647
650 xiv
iv 697
14,16 ,.. 388
12
.... ii
36
59
66
621
13
... i
59
7
... iv 373
13,14 ... 837
14
... ii 326
15 . iv 689
1
.. i 647
650
655
1,4... .. iv 688
2
. i 548
iv 225 i
7
.. vi 53
U
.. i 466
466
657 ii
12
566
2,8-10
543
3
.. iii 60 1
608
4
.. i 641
iii 132
470
674
506

Vol. Page. Chap.


i
80 ii

3
6
8
9

326
287
437
..4
380
ii
172 i, ii
68? ii
525
i
474
...
465
iii 187 iii
.i
150
if 118
iv 321
..iii 142
.. iv
67
i
465
^
477
j
109
iv 272
V
118
400
{

9, 10....

11

13
14

i
.

2 ..<.. i

ii
vi

2,3 ....
2, 3, 8 . iv
2. 4
. vi
3
i
4
5, 6 .... ii

485 iv
92
396
387
666 v
491
92
388
430
181 viii
390
597
567
392
85
219 ix
643
69

JOEL.
3
14 ........ ii

605
160
158
14, 16 .. iv 600
12, 13 .. . 377
12-14 ... iv 696
13
. ii 151
iii 456
15, 16 .. ii 119
20, 21 ..
344
21,32 . ii 193
28
193 i
28-32 .. . ii 194
625
V

1roL Peg*.
iv 400
i; 200
193

Verse.
81
32
1, 2
2
16

187

iv 121

AMOS
;

.. ...
4
9-11

vi

iu 563

2 .. .
3

,. i
iv

4
5
6

, ii
i
ii
iii
iv

1-1

10....'. ..
U
12
24
1 6
3

...4
5
6
7

87
12

QQQ

i
iv

664
394

109
609
614
44
20

596
594
343
395
588
328
149
590
429
403

600
342
31
316

i
Aon
i 507
,..
32
i 474
iv

308

9
iv 688
10 .
8, 9 ...... iv
9
470
12
,... ii 493

OBADIAH .
3
, U 391
12, 18 ... iv
17
610
18
164
21
150
vi

33
96

JONAH.
2-4

iv

4,6,'Tf".

75
146
431

Omp.

ii

Ten.
5

14
1-9
2

V oL
i
ii
iii
ii
i
iv
i

8
10
iii

iv

4,8,9... iii
5
ii
6,6
6 7 .

7
7, 8
8
8-10
iv

ii

10

19
2
5
6

11

iv
ii
iv
ii

i
ii
iv
i

i
iii

i
ii
iv
vi

MICAH.
ii
iii
iv

vi

10
9, &c. ... i

11

1
4
6

vi
iv
, .. i
ii
2
iv
2. 3

iii
6, 7

6-8
vi
iii
8

vii

iv
vi
ii

11, 12 ... iv
15, 16 ...
4,6
6

INDEX OF TEXTS CITED.


VoL Pag. On
Page, Chap. Verse.
7
i 373 iii
9 ?U
ii 183
190
iv
13
462
7.9
i 382
211
399
382
8
82
293
iii 344
82
9
556
317
16, 1?, vi
96
683
18
156
345
ii 373
431
iv 90
595
100
400
108 i
462
55
18, 19 ... i 560
vi 242
119
18, 20 ... iv 122
600
19
178
156
599
617
20
182 ii
151
321
150
644
163
iii
NAHU3I.
697
41
2
140
400 i
iv 695
359 ii
8_10
634
475
595
456 iii
4
iii 136
154
3?6
100
HABAKKUK.
393
664
2-4
iv 237
76 1
13
i 103
34
iii 182
620
iv 389
245 U
260
639
324
163
612
336
13, 14 ..,. iv
20
370
55
15, 16 ... i 431
16
383
601
36
vi 213
i
i 475
496
2
iv 320 i
315
521
407
3
i 373
245
382
iv
17 ii
4
226
v 348
165
356
146
361
363
391
5
iu 383 iii
694
443
iv 308
9, 10
ii 345
224
15
i 123
331
8
iv 589
589 iu
16
139
590
16, 19 ... ii 184
599
590
17, 18 ... i 382
532
616

731
Tone.
ToL
17, 18 ... iii
iv

17-19 ... i
ii
iii
18

Pag.
76
89
60
875
637
139
440
ii 539
iv
90

ZEPHANIAH.
2, 7
5
8
12

Hi 488
vi 40
ii 310
i 372
466
ii 391
2
i
34
3
ii 477
516
11
vi 297
9
iv 509
11-13 ...
589
12
ii
68
431
15, 17 ...
78
17
i 189
614
iv
92

HAGGAl.
1
4
6
4, 6
7

iv

14,16-18 iv

243
651
267
143
16?
315
383
245
593

ZECHARIAH.
6
12
15
5
8

1
1-4
2
3
4
7
8

i
ii
vi
iii
i
iv

309
171
142
160
53
153
291
302
i 407
615
291
vi
50
ii
48
i 189
ii 170
166
502

732
Cbap.
iii

iv

Tow.
9

12

vii

iv

vi

iv

499
312
501
V
288
301
ii 381 *
y
153
156
1
vi 412
12, 13 ... iii 299
vi 415
12, 15 ...
53
13
170

ii

11
y
11, 12 ... iv
12
viii

zi
xii

ii

13....;.... iv

3
5
13
17
19

H
]y

ii

547

550
167
411
698
420
590

185
383
328
314
392
145
164

12, 13 ... iv 74
13
y
220
1
iff 568
2
vi
62
3
iv 154
5
8

iv

ii

10

i
ii
iv
V

vi
10, 11 ... ii

12

xiii

INDEX OF TEXTS CITBD.


Verse. roL *. Chap,
1
vi 266 iii
1, 2, 4 ... ii 181
338
8
272
iv 448
7
y
220
310

DOl Pas*. Chap.


462 w!M
vi 62
y
429

12, 13 ... i
12-14 ... ii
14
1
i
V

453
154

419

115
521
364
175
189
194
167
301
293
338
373 iii
381
404
415
381
181
168
621
622
165
149
168

441

605
490

, 9
9

iv
U
vi

iv
i

311
,126
179
243
181

166

509
263

18
19
iv 598
20, 21 ... V 438
iALACH I.

iv
298

214
321
iii 181
iv
59
V
341
343
i 408
8
8, 13, 14
863
562
vi 523

13.,
U
13, 14 ... iv
14......... i

2
3
7

9
10
14
16

637

166 .ii
16
iv 471
V
211
602
HI 52

i
U
fv

vi
iii
vi

7
iv
9
13
{{
14
iii
14, 16 ... i
15
y
10

WISDOM.

26

132

42
43-45 .4.

132
131
139

131

ii

2,3

ToL
i 308
iv 471
299
313
464
16, 17 ... U 426
..i
308
17
0 309
313
373
iii 166
iv 137
152
560
246
334
342
2
ii 118
iii 295
302
iv 123
191
297
4
iii 360
51?
6
ii 356

460
401 vii
25,26 ... i
89
431
444
2 MACCABEES.
iii 140
361
y
23, &c... vi 132
146 U

32

Vene.
16

,. {

198
311
127

307
170
113 i
316
138
468
128
147
60S

688 U
423
72
365
460
491
277

MATTHEW.
16
21

23
1
10

11....
13
18

329
i
506
iii 137
204
244
vi 171
iv 326
338
i
83
239
207
vi 279
248
ii
29

ii
iii

VM.

1822
2

VA

iT

iT

2, 8, 10 .
ill
6,7,8...iT
6
ii
7
iT

7,8,12.
8

11

i
ii
i
iii

11,12... ir
12
ii
iii
iT

16
16

iT

Ti

16,17 ...
!
17
i

ii
iil
IT

Ti
iv
1,2
1-11

2-10
*

3,6,11...

iii
iT

ii
i
Ti

11
Ti
4,7,10... i
6-7
6
ii
iii

INDEX 8 CITKD.
Verio. V oL ftafe. Ch*
7
313
594
266
262
9, 10......
10 ,... i 291
206
348
ii 800
416

60
374
668
376
Ti
43
403
103
408
661
11
394
171
605
248
! 270
176
13
iv 202
61
17
374
7
19
402
i 383
449
Ui 201
481
20,22 ..
477
480
23, 24 ...
76
214
i 423
3
364
103
373
ii 627
3_H
630
514
206
3-11, 17
240
-48 ...
14
600
3, 4, 6 ... I 330
60
ii
468
8,11,12
SJ2
608
606
4
iii 292
371
335
iT 367
5
i 359
174
481
ii 477
6
316
i 666
iT 311
7
7
464
i 221
ii 688
438
8
i 256
174
284
iii 138
286
iT
4?
59
311
432
267
188
604
603
iii 49
M
99
ii 435
iT 194
497
131
344
2?0
10-12 .. ii 379
73
489
11
iii 38
227
246
464
384
11, 12 .. ii 601
108
Ti 47
12
204
267
562
238
442
13-16 .. .iii 239
14
501
. ii 460
605
625
15
269
Ti 21?
10
. i 223
269
381
IT 460
302
268
634
103
Ti 237
250
370
17
09
. * 13
188
174

* -

733

V* :EM.
17
! 46
827
17-19 ...
827
31
17-48 ... ii
18
Ti 174
19
IT 676
Ti 498
20.
ii 370
680
23
21
i
21,22,27,
226
28
Ti
22
i
23
349
iii 168
169
iT 245
Ti
166
22, 29, 30 472
83, 24 ...
393
24
ii 474
iii 480
25
iT 210
142
401
26, 26 ... IT
7
Ti 133
26
479
23
27
i
28
23
ii 396
Ti 293
29, 30 ... i 646
386
32
Ti 76
36
i 376
39
ii 315
iii 466
Ti
76
SOuAl ...i 333
42
233
ii 473
43
i
232
iii 466
43,44... i 624
43-48 ... iii 469
44 ......... i 36?
632
iii 456
460

Ten.

IT

44, 46

ii
iii 131
468

333
344
249
297
368
iii 469
472
330
451

44,46
45

46
47

138
147
441
470

IT
.i

734

INDEX OF TEXTS CITED.

Cbap.

Vewe.

47

48
vi

2
3
4.4}
5
6

VoL Page. Chap.

472

iii 109
604
vi 216
228
iii 376
i 220
638
166
iv
15

27

iii 54
6,7, 9 vS 102
7
172

8
9

vi 309
ui 141
220
9, 10
iv
59
9-13
158
10
C9
417
388
11......... U 666
iii 397
12
390
vi 197
264
12, 14, 15 ii 640 vii
13
y 886
vi 168
16..
26
18
161
iii 119
17, 18 ... ii 149
18
ui H9
18-20, 23 iv
31
19-31 ... U 487
661
19-23 ... i 664
19,24,25,
&c. . . 340
20
248
ii G26
283
515
vi 234
20, 21 ... ii 467
21
i
408
646
359
22
i
53
iv
40
22, 23 ... i 338
23
y 228
24
i
645
643
644
664
667
661
ii 200
iii 136
137
354
iv 570

Vol. Page, Chap


v
102 vii
25
. . iii 665
341
25, &c ... i 392
25,26
463
25-34 ...iii 269
347
25-34 ... ii 564
34
25, 31, i 333
28,30 ... 340
29
iii 604
30
... vi 230
31-33 ... i 617
377
32
iii 396
245
33
... i 383
469
ii 338
464
iii 271
iv
16
305
193
301
33,20 ... ii 669
33,34 ... i 654
1
... iii 93
101
422
1, 2 ... ... ii 452
vi 207
... 376
2
3
14
3-6 ... ... i 137
... iv 235
... iii 455
6
... i 616
iii 480
6
... i 141
160
iv 277
7
... i 661
ii 144
640
vi 310 viii
9
... v 127
9-11... ... ii 328
343
11
175
iv 301
v 342
12
... i 234
360
ii 301
450
iv 251
381
13
... i 652
ii 633
iii 484
v 473
13, 14 ... i
10
458
iv
16
Verse.
9

Verse.
Vol. Pace.
13,14 ...iii 407
iv
34
365
v 471
vi 669
14
i 609
544
ii
91
iv 128
278
v 338
vi 389
16
.... v 119
16,18 ... iv 190
... i
39
17
19
.... ii 238
20
... v 369
21
... iii 138
iv 320
v 256
21-23 ...i
7
311
22
650
ii 509
v 347
464
vi
12
21
22,23 ... ii 498
681
ui 202
iv 34
23
... i 639
669
ii 679
iv 178
24,25 ...iii 485
iv 265
v 363
25
... i 377
v 292
vi
64
26,27 ... ii 102
... v 641
27
29
... iv 321
1-4 ... ... i 297
5, 9 ... ... U 372
6-13... ... iv 202
8
... vi 240
8-10 ... i 297
v 368
363
9
... ii 309
386
iii 406
iv 490
10
... ii 619
v 346
347
11
... i 254

iii 577

11,12 ... v
12

142
474
... iv 34
200

viil

iz

IHDKX OF TEXTS CITKD.


Vol. Page. Chap,
Verse.
... iv 406 xi
28

60
472
489
vi
61
28,31 ... i 333
.... ii 575
iii 320
29,30
271
vi 13?
29-31 ... i 379
30
297
34, 35 ... iv 145
37
.... i 173

Vem.
12

Vol. Page. Chap.


iv 25 x
488
14-16 ... iv 202
16, 17 . 265
17.
265
19
iii 606
20
ii 565
217
240
309
585
24-27 ii
25
254
26
iii 344
vi 230
29
iv 213
471
29, 31-34 iii 676
2
606
vi 315
4
iv 372
8

75
11-13 ... ii 476
12
i
175
iv 342
12,13... 381
13
474
iv 195
206
431
V
374
412 Xi
14
u 146
14-17 ...
145
17
i
38
20. ......
76
22
346
29
vi 239
34
y 479
37, 38 ... iv 416
38
27
8
... 347
vi 251
474
10
239
14, 15 ... iv 204

4
14,15.40,
41
491
15
478
16
iv 330
512
17
148
vi 138
19
ii 621
19, 20 ... iii 484
22
ii 496
iii 411
24......... iv
68
25
iii 454
479
28
i 343

iii
iv

533

38
9
401

184

ii
iii

37
.... iii
39
.... vi
41. ....... i
41,42 ...Hi
iv
42
.... i
ii
iv
vi
3, 4 ......
6 ...

6
.... iv
.. iii
8 ..
10... .... i
12 .. . ...

516
319
135
230
389
137
147 xii
249
371
420
240
504
154
175
500
75
240
351
448
504
112
10

290

446
471
iv 416
418
513
421
15 .. .....
16-18 ... iv 186
17
304
19......... ii 145
20. .

iv

601

198

322

20-24
34
21
4. i
42
21,23 ... 328
iv 283
21-24
404
23
.... iv 324
25
.... i 358

419

123
25,26 ... iv 329
26
... 862
28
.... i 175
328
ii 626
iv 338

735
Vol. Pag
... iv 443
301
381
28,29 ... iii 262
ii 370
28-30
i 354
29
390
103
29, &c
ii 369
477
497
iii 391
iv
68
444

75
250
257
i
178
552
314
vi 182
4
i 232
6
661
7
ii 474
iii 97
18
,615
19
iv 240
20
i 293
454
455
iv
71
V 342
21
iii 315
245
22,23..
75
24
479
25
iv 225
243
613
31
410
vi 158
31,32
iii 462
vi 133
149
34
i
39
ii 294
458
iv 220
240
328
162
vi
29
34,36,37 433

Veno.

iii 353
.... ii 295
iv 443
V
469
vi 568
36,37 ... iv 177
vi 153
163
177
178
39-42 ... V
630
36

736
Chap.
ZU

xiii

INDEX OV TBXT8 CITKD.


V oi PagfclCbap. Vifc
YoL P**. Ctap.
51
fl
55 xvi
i
42 xiii
ii 164
119
vl 126
123
41,42 ... iH 304
52
i 103
iv 210
ii 436
43-46 ...
369
fii 366
50
56
129
i 600
w 330
308
4,5
iv 317
iii 446
4,19
ii
61
68.
iv 324
6
362
368
5^0
5
526
i 666 xiv
8
fl
322
iii 136
7,22
8
i
81
340
241
363

TOM.
41

0, 43

12
15

ii

vi

iii
ii

70
363
233
421
86
618

383 xv

ii

65
66
123
363
676
643
400
411
648
4
663
661
69
412
364
667

119

10.
66
16,17 .. iii 297

10;

iii

20
i
20,21 ... vi
21...
22

i
iv
i
li

23

iii
i
ii

651
194
336
26........ . u 335
412

18
26-60 ...ii 481
28
. iv 237
. y 405
30
466
476
39
Ullfi
41
. 493
42
. iv
7
473
479
43
. ii 489

78
449
600 xvi
45,46 . .i 603
40
46
47-49 . .ii 679
51
157

iii 167

15, Ac.... iv 178


19
405
Ti
23
188
31
i
73
7
33
iy
03
2,3,6... iii 143
2-6 ...... 600
3
503
0
287

14
vi
20
73
6,9
669
8,9
vi 301
9
40
103
224
11,18 ...
176
12.
ii
63
14
m 455
16, 1? ...
182 Mil
19
i
00
124
ii 394
433
21-28 ...
126
22.
173
iii 184
22-28,36,
40
iv 360
23
173
20
y 330
27,28 ...
368
363
28
i 280
ii 1?6
619
iv 139
347
32
fi
]48
32,&c....iv 178
32-38 ...
432
30.
yi 405
2
208
3
i 075
0
i
230
T
8,9
iii 366
16, 17 ... 190

VffM.

16.17
16,23
17
17.18
17-19
18

Yfl

...
...iii
iv
... iii
... vi
iii

vi

37
329
662
62
298
463
37
19
317
20
66
22,23 ... ii 416
iv
66
vi
6?
23
i 124
460
U 134
226
vi 373
24
1 462
616

338
477
497
iii 46
663
24,26... i 648
ifi 137
iv 344
26
i 622
26
191

630
633

ii 264
vi 332
27

* 614
vi 207
28
iv 166
2
449
496
2,3
iv 319
3
462
4
iii 149
634
6
iv 270
324
327
330
12
ii 356
16
i
166
ii 126
328
347
17
iii 182
20
347
vi 474
21
i
106
ii 164
22,23 ...
362
24-27 ... iv 202
26,26 ... 336
26
343
27
i 360
iv 482
217
vi
80

zriii

TH. m ,
8

737

IMDBX or TtxT CITED.

ill 891
407
409
3,4
ii 477
479
4
886
8
IT 246
7 ....'.....
286
8
472
488
8, Ac.... ! 489
8,9
i 289
10
696
iT
50
699
11
i 830
13, 14 ... ii 327
15
lei
849
607
16, 16 ...
480
488
16,17...
456
487
16.
Ti 401
17
IT 380
18
449
19
u 843
ir 160
242
10,20 ...ill 221
20
246
667
Ti 47
21-36 ... i 858
22
360
898
28,24... IT 176
23-36 ... i 227
84
815
27-30 ... iT 296
88
i 347
159
29,30 ... i 350
82
! 239
32,33...! 368
88
243
699
84
IT 210
479
34,86... i 359
35
212
Ti 26
3-6
661
3,13,14.1 188
5,6
! 78
9
76
10
i 213
10, 11 ... Ti 347
18
ii 126
18, 14 . . 827
18-16 ...
119
16-19 ... Ti 293
16, 17, 21
234
16-24 ... 422

*
VI V

XX

VoL *
...Ui 198
Ti 211
209
17,29
...i 643
20
62
21,22
IT 392
28,24 ...iii 409
...i 662 xxtt
24
491
vi 382
26
...iT 278
... 346
26
444
...i 229
27
... 386
28.
446
467
503
... i 212
29
iT
48
330

VttN.

1-4 ......iii 477


8,12..... Ti 239
... 615
9
9,16...... ! 212
?5
...ii 564
iT
70
183
... tt 61
16
18,19 ... iT 65
... 451
19
22...... ...i 425
IT 446
688
22,28 ... Ti 184
26
... i
78
26-27 ... 679
...iii 891
27
28
...i 264
U
6
5
... 217
8,9 ... IT 67
...Ti 279
18
... i 186
U 200
Ti
7
16,16 ... ii 429
16,42 ... 661
19
435
22
... i 561
ii 499
357
28,30 ... ii 360
28-32 .
77
30
... 306
808
830
413
31
.... 869
412
31,82 ... iT J75
34-41 ... 400
.... iT 207
37
41
.... i 187

Vem.

VoL

41 ......... i 479
41,41, 44 ri 68
42 ......... IT 315
42,44 ...
211
48 ......... 1 6
44 ......... Ti 62
46 ......... 525
5

8
Ti
11

11-13 ... ii
13
iT

16,18 ... i
21..
tt
ill
28

28-88 ...
29
U

iT

29,31,32 Ti
30

32
36,36...!
36,37 ...iU
37
i

ii
iii
iT

87, Ac.... U
37,88... i
87-39 ...
Ti
37-40
i
Ti

xxiii

88
i
39
43,44 ...iT
1

8,8
i
3
H
1

6
6,7
i

8
8-JO

Ti
(1

10-12 ...
13

840
154
240
857
612
184
473

479
636
479
165
472
443
562
24
58
325
68
655
548
450
445
508
622
152
644
648
633
364
62
46
451
23
622
171
335
226
227
449
236
194
315
636
481
23
454
35
617
649
637
152
550
861
504
477
558

738
Chap,
xxiii

xxiv

INDEX OF TEXTS CITED.


?OL Page, Chap.
Vene.
VoL Page. Chap.
i
ii 16? XX.V
554
442
ii 674
iv
15
vi 219
v 491
1-13
ii 674
2
i
vi
32
637
15
iv 200
iv 208
v 137
4, 7, 13,
15,33 ...
472
35,36.v 514
16
656
4,10
iii 146
17
g
iv 606
i
469
23
48
8,8
i
46?
6
147
354
8
347
580
iv 240
8,9
vi 332
9
i
479
638
v 699
iv 307
26
10
i
ii 678
436
28
V
i 637
474
11
iv
30
iv 203
284
33
i
266
12,46 ...v 483
v 473
14-30 ... ii 674
15
,. iv 517
476
34-36 ... i 129
20-23 ...iii 389 xxvi
37
^ iil
21
i
18
159
457
ii 519
v 400
iii
70
iv 292
1,2
iii 685
V
499
6
v 699
506
7
ii 148
vi
50
9 ...i
iii
4
21,23 ... iv 530
11,23,24 vi
18
vi 251
12......... v 461
23
ii 689
13
ii 352
vi 183
631
24-26 ... ii 336
26
i
v 363
40
14
ii
97
ii 374
iv
41
412
15
v 662
165
26, &c.... ii 378
vi
7
21,22 ... iv 134
26, 30 ... i 445
22
27
699
iii
26
479
23,24 ... iv ,330
30
24
i
81
vi 225
31
26...
249
ii 165
v
29
iv
55
463
29,30 ... v 433
31,82 ...
241
31
249
31-46 ...ii
674
32
v 465
462
35
33,41 ...
iv 204
293
34
i
36
v 461
241
37-39 ...
461
254
38
i
468
ii 373
38,39 ...
648
664
42
ii 74
691
690
iii 151
44-46 ...
688
34,35 ... i
249
48-60 ... i
316
vi 208
466
34-36 ... i
230
48-61 ... ii 374
640
49,51 ... iv 263
ii 504
i 342
vi 239
51
639
34,41 ... v 466
iv 383
34,41,46
531
V
493
34-46 ... iv 473

Vene.
14

Verse.
VoL Pag.
36 ......... i 228
35,36...ii 688

35, 36, 40 v

606

ii

492

36,42 ...iv 277


36 ......... i 231
37-39 ... ii 688
40 ......... i 239
40,46 ... iv 163
41
.........
7

41, Ac.... i

41-43 ...

282
401
148
159
409
457

243

233

42,43... vi 178
46 ........ iv
7

v
............ i
......... vi
7-13 ......
8,9 ...... i
22 ......... iii
iv
26 ......... vi
26,27

26-28 ...
2? ......... v

vi

27,28
28,29

29
30

33,35

ii

289
473
109
7
281
61
580
278
56
563

566

464

659
486
487
491
93

75
77
79
iv 380
. i 260
iii 381

34,69-76 vi 373

38
39

v 263
iv
68
72
v 140
218
222
309
39, 42 ... iv
68

39,42,44

39,42,44

63

405

-46 ...
61
40
iii 672
40, 41 ... iv 167
41.
9
85
475
ii 416
iv
18
42.
64

Gtap.
cvi

xxvii

xxviil

INDEX OF TEXTS CITJBD.


VoL Page. Ch*P.
VMM. YoL Page. Cbp.
20
i
608
.. ii 308 xxviii
.. iii 469
ii 658
223
iii 201
52
223
303
53
999
iv 316
58,70,72,
379
74
i
109

79
59, 65, 66 658
206
63.... .-KK*
59?
64
266
vi
59
69-75 ... vi 229
73
.. iv 328
75
.. i 117
MARK.
iii 360
4
fl
96
vi
57
4
... 382
403
394
11
326 vii
6
15
a
55
.. i
610
10
..
74
91
225
iv 206
19,24 ... iv 507
349
20,63. .. V 666
363
25
657
375
29
.. vi 272
657
42
.. 220
21,27... iv 202 viii
224
22
202
46
... i 820
23
iii 378
35
i
36
ii 176
iii 300
ii 188
iv
58 ii
1-12
iv 202
72
5, 7-10,
ix
405
&c. *.. 207
21?
6, 9
vi 421
8
226
v 206
17
412
263
406
18
ii 144
19
145
46,60 ...iii 33
50
568
21, 22 ...
147
63
5
iii ui
... vi
7 iii
58
... ii 166
122
64
... i 292
156
66
475
iv 208
1
... ii
43
6, 7
i
627
3
17
471
... 463
7
6
248
20, 21, 32 i
606
8
... i 182
21,31 ... iv 18?

26
29
7
18
... iii 302
491
622 Iv
2, 3
u
52
212
13
iv 176
15
u
49
244
247
56
17
i
7
325
18-20 ... ii 495
iv
4
19
89
24
u
16
94
26, 27 ... iv 196
326
27
280
34
i
157
327
34?
ii 119

60
39
234
246 V
2
ui 378
6
i 625
Vi 490
33
u J78
566
19,20 ...iii 239 vi
3
308
621
5, 6
369

Vene.

739
Vene.

VoL PH.

17.20 ... 269


iii 385
17,18,20 i

, 18, 20 ...
20

546

138
38
44
543
664
tt 352
353
iii 57
iv 175
397
409
26
i
286
46
36
1, 2
iv 484
11-13 ... ii 310
315
14
65
123
18
65
24, 25 ...
173
37
330
6
i 419
23

vl *435

32
ii 608
36
230
36, 3? ... iv 116
38
463
i
167
3
496
168
12
22-24 ... i
297
693
ii
68
iii
4
346
24 ....... .'. iii
75
iv 337
347
351
354
38-40
453
34 ......... iv 372
427
40 ......... 413
41 ......... 154
43

.........

44 ......... ii
iv
44,46,48

44, 48 ...
50 ......... iv

401

472
61
289

473
229
251
13 ......... ii 119
16
.........
126
307
17, 18, 20 i
546
17, 21 ...
229
20,21 ...
210
.20-22 ...
68
21 .........
640
vl 235

740
Ctop.

INDBX 0V TEXTS CITED.


VMM.
ToL
21-27 ... i
24

24,25

38
39

..*..* iii

29,30 ... i

80..... ... i

xi
xii

38
41
3
34

28-32

.... iT

...iT

10 .'.'.*. i
13,14 ...iT
35
38 .... i
30
82,84 ...

33

Ti

33,34 ... 1

34
42.. ..

xiii

43,44 ... i
g

11

...
... ii
iT

21,22 ... Ti
33
32.....

Ti

32,33 ...
33
... i
33417 ...11
37
... i
9
... u
22-24 ... Ti
33
33
34
36

... i

... iT

37, 38, 40 i
as

38-40 ... i
64...... ... Ti
73
... ii

iii

XT

35
34.... ... ii

XTi

37,39
43
... i
15......... Ti
15,16 ...iii
16

... i

36
656
663
376
79
422
618
192
241
400
802
417
18
160
174
262
176
513
622
673
41
580
641
227
211
397
479
345
12
4
621
76
18
12
207
280
461
578
690
122
97
454
564
566
488
309
320
266
405
309
614
103
27
29
418
360
33
67
309
219
373
666
239
241
266

sr

Van

16.

VoL
.. i
ii

89
90
179
360
863
868
370
604
Ti 140
ii 692

75
ii
7
Ti 244

1719.

...
... ii

iT
..,i

iii
6, 7
10
U
15
15, 41,67 iT
16
ii
28
iii
30,31 ...
35

41,44

45
46
46,47
46,68
47
53
64
70
72-76

74

74,75

75

78
80

19,51

21,22

LUKE.

Tene. ToL
7
ii
10,11,13,
14.....7
18
ii
13,14... ill

13,14,20,
....!
14
IT
Ti
19
i
ii

77
100
834

881
67
456
52
188
326
824
307
50
185
826
138
248
287

Tl 227
620
i 151
. 368
i 428
ii
73
i 419
ii 539
Ti 42
i 668
IT 311
Ti 52
ii 323 iii

69
617
iT
94
II 200
ill 23
iT 278
279
431
ii
92

427
437
667
502
506
207

24.
ii
25-80 ...
25, 30...
26-85,86
-88 ... iii
29
ii
iii

Ti
29,80 iT

82
IT
84
i

*|*
824
244
77
461
248
419
448
229
808
88
62
419
853
312
565
848
62?

188
182
679
440
423
66
501
815
77
613
146
U 149
87.
163
200
40

207
41,42,48,
336
43-50 ... i
83
46
467
467
47
48
467
49
ii 316
Ti 230
51
i 163
U 308
314
850
62
421
1-3
507
3

iT 174

IT

ii

i
ii

876
311
369
238
435
11
638
50
13,14 ...
50
14
i
58
IT 175
Ti 192
21

69
812
22
Ti 884

5
8
9

ill

iT

YWM.
38.
1
6,6
6
6,7
8

IT

Ti
IT
Ti

ii
!

16
16-21 ... iT

17
18.........

18-30 ... ir
18-31 ...
IT
20
i
22
IT
23
26-27...
U
28
42
:

6
Iii
8

!
iT
22
i
29
IT
ii
83
3,4

i
3.10
8

i
12
ii
17, 18,21
19
24
itt
i
30
31,32 ...
36
36
38

vil

IMDKX OF TEXT CITXD.


VMM,
V A P*>. On
396 Til
44,46... i 448
280
829
44,47 45
fff 139
267
442
33
47...
140
273
268
881
200
Ti 421 xi
48
316
108
661 riii
IT 420
1-3
8
i 666
380
12
11 66
816
123
367
13
1 648
196
436
347
14
666
826
178
ii 47
36
iii 149
15
1 694
443
666
202
ii 66
630
66
63
66
66
164
886
11 16
18
392
24
139
193
28
66
iii 676
372
28,81,32 261
146
262
ii 499
46
371
23
146 ix
iT 441
25
661
fit 666
iv 472
26
363
27
..
166
206
29
36
47
ii 166
ITS
42
45.
49
70
54
vl 34
499
64,66 ... i
76
TT
232
64-66 ... Ti 88
69-62 ... U 319
209
1 610 H
226
62
ooo
446
ffo
7
641
Ti 239
238
10-14 ... iT 688
242
192
16
247
207
266

397
248
278
17...
629
261
162
17,20 ... i 341
18.
169
IT 161
10

40
336
60
20
... i
27
240
Ti 409
419
7
473
21
i 361
376
IT 208
317
26-28 ... 609
367
26,27 . Ti 226
610
227
i 336
27
270
29
Ti 196
608
29, Ac. .. i 232
664
ii 446
139
29-87 ... i 624

VA PM*.

iii
Ti
41,42 ... i
42
46
iT
46
U
Ti
6,7
,9
I
8
iil
Ti
30
IT
30,33,3411
32

34
Ti

36
i
37
38
iii

741

30-34 ... i
33, Ac ...
84
41,42 ...
...iil
42

iT

2-4 ......
...ii
8

!RM*.
221
231
161
388
684
184
269

ITS

166
60
71
11-13 ...U 343
...i 462
13
iii 279
308
368
ir 301
823
326
342
638
660
670
131
21
32
Ti
21,22 ... i 287
162

...i

27

,...ii 326
,...
3
.... i 217

36
41

Ti

67

42

iT 876
4?9
49
816
-78
62
ii
20
668
.1 631
63
63,64...
636
Ti 223
2
i 639
2,3
636
8
11 166
4
i 343
tt 464
IT
9
440
4, ?
i 333

160
472
489
11
672
18

334

19, 20 ...

464
466
614
620
342

14
16

669
i 440
fi 668
iii 136
16.19,21 i 662
19
387

742
Chap.
xii

Verse.
20
21

30
32

iii
... i
ii
iii
iv
...iii
... iv
V

33
34...
35-40
36,37
40,42
41
42

47

vi
... i

...iii
... iv
... vi
... i
... ii

... i
ii
iv
V

47,48

... iv

vi

48... , ... i

ii
iii
iv

49,51 ...
50
...i

iv

58
... i
58,59 ... V

vi

xiii

59...... ... V
1-3 ... ... ii
1-5 ... ... V
5
... iv

11
14...
19
23
24

... V

... vi
... V

...i

ii
iv

26,27 ...
28
28,29 ...
xiv

84
1
5

INDEX OF TEXTS CITBD.


Verge.
VoL Page. Chap.
436
7, 8
ii 330 XVi
584
14
i
240
520
17, 18 ...
464
565
18
vi 378
413
21
i
652
460
24
y 150
181
26
i
173
278
689
504
653
72
i! 319
192
657
229
iv
63
135
389
472
4
26, 27 ... iii
223
28, &c... i
523
535
28-33 ... iv 180
688
33
i
384
51
4
vi
84
4, 5
414
539
4, 8
iv
14
7
508
485
212
525
303
iv 208
504
601
200
7,10
Iv 284
156
V
399
224
8
vi 426
9
i
418
146
4
10
ii 426
25
10, 22 ... 557
389
12, 13 ... i
318
414
ii 309
145
308
12,13,17
450
12,13,29,
66
30
349
13
Hi 136
140
222
16
i
45
17
i 209
346
486
377
166
17, 18 ... 330 xvii
479
17-19 ... 422
436
18
415
411
18, 19 ...
392
19
i
587
279
4
19, 20 ... iii 163
76
19, 21 ... 390
20
i
417
188
425
iv 293
338
20, 22, 32 ii 347
369
20-24 ... vi 214
10
20, 24 ... 448
21
317
290
22
i
447
159
549
22-32 ... 525
559
29,30 ...
307
61
31
iii
77
31
iv 557
178
V
297
32
184
401
503
2
i
135
556
ii 376
33?
iii 388
496
415
582
iv 176
473
vi 428

VoL Page. Chap.

vi

... V

... vi
... i
iii

Veree.

VoL Page.
ii 378
i 213

iii
10, 22 ... iv
11
iii
13,14 ... ii
14
i

401
557
581
54
440
545

14, 15 ...
15

vi
16
iv

16, 29 ... iv
17
iii
19

537
276
188
319
196
314
376
505

20-22 ...

414

19-26 ...
19-31 ...

677
56?

22

iv

10
318
23
7
23, 24 ... vi 569
24
i 243
ii 425
iii 408
512
24, 25...
474
24,26,31

60?
i 454
iii 34?
491
iv 313

25

26

27, 28 ... i
29
iv
vi
29-31 ...
31

3, 4
vi

478
134
319
139
384
600
666

180
190
351

ii

7,8-10...

393

354

363
223

iv 273

9,10

vi

10

i
iii
iv

vi

194
238
42

233

197
389
382
30?

361
504

193
352
659
560
17, 18 ... i 419
20
vi 72
27-29 ... i

341

INDEX TEXTS CITKU.

Cbap.
xvii
xviii

XtK

VoL Page. CSmp.


... i 445 xix
6ftfl
1
... ii 172
2
... i 215
5
... ii 173

179

252
8
... i 301 xx
iv 383

45
346 xxi
369
0 ..... ... vi 188
11
... i 253
537
ii 86
iii 187
vi 37
11 12 . 438
12
... ii 145
150
13
.... i
48
V
380
15
.... ii 119
32?
15,16
19
.... i 627
22 . .
259
539
22,23
653
'"vi 235
26
368
33,34 ... iv 374 XXii
5 6
vi 400
8
.... i
64

Vewe.
32

218
OOQ

251
V

393
116

.... 11

10

.... i 625
iii 583
40
.... i
iv 277

13
14

Yen, Yd.
41,43 ..
42
iT
y

47
.. ii
48
34-36 . .. iv
34-38.
42
5
10-12 ..iii
19

26
33
34

.. ii
... i
ii
iii
iv
... i
ii

iii
34-36 ... ii
iv
34,36 ...
36
vi
7-13... ... ii
12
14, 17 ... ii
15
. V
... vi
18
19
... i
19,20 ... vi

200

20

537
534

140
6
484
517
40
465
179

24-26 ... ii
25
... i
25,26 ... ii
31
vi
31,32 ... i

vi
17,26 ...iii
20
.... iv
22
.... i
iii
27
.... i

14ft

154
252
266
37,38 ...iii 451
40
.... ii 429
40,41 ... V 198
41
.... iii 113
122
iv 290
41,42 ... i 673
681

... V

vi

32

iv

... i

42

vi
... iv

43

PMB. Chap.
300
6?5
593
400
414
54
52
6
664 xxiii
87
21
182
496
594
478
343
252
384
55
379
463
465
338
590
65?
356
690
472
689
690
240
228
492
264
239
455
419
454
564
224
482
486
491
503
486
78
451
367
373
80
297
259
662
265
351
3?3
63
74
172
248

43,44
309
44
... iv 159
V

281
140
255

Yene.
48

743
VOL Page.

... ii 308
223
452
...iii 469
... iv 65
... i 650
... iii 134
... 220
425
344
... iv 281
... i
95
632
ii 191
iv 14?
290
223
42,43 ... ii 691
43
...iii 379
iv 34?
vi 140
244
569
43,53 ...iii 567
46
.... iv 79
iii 33
577
440
.... iii 362
8
13-22 ... ii 143
35
15-17
.... i 631
17
17-32
36
19,32 ...iv 377
21
351
463
.... iii 578
25
iv 346
26,26 ... 223
vi 508
....i 426
26
221
255
322
27 .... ii 49
iv 314

13
30,31 ... vi 496
32
.... i 277
444
508
556
ii
56
68
407
iv 471
.... 446
39
vi 400
475
44
.... ii
87
630
44-4? ... iv 315
45
.... ii
69
iii 307
iv 374

60,61
61
63
61
61,62
64
22
27-29
31
34

744
xshr

HHHDC Of YBK1 CITKD.


Vim, Y* ag OH* VM.
ToL Mv. Ctmp.
10
iv ego W
47~. 90 i
70

13
49
!v 147
190
48 i 181
888
62,63...
490
859
19.........
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1% 80 ... hr 74
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124, 26, 46 811
27
ir 74
............ hr 816
29......... 1 504
1 ..._... fii 138
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vl 171
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89. 36 ... iv 405
14~....
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1,14 ~.l 177
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570
1,14, 16 899
41
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8
107
IT 315
8,14 ~.
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43
vi 02
4. 5 ...... IT 828
45
i 148
6
906
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11 A
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6, 18. 17,
47
i 502
20, Ac. i 644
IT 413
8, 9, 18.~ * 811

83

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17
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886
r >***
0
11 ... 1
7
48
ii 167
18

7
61
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vi 471
95
680
494
i 143
3, 4
vi 830
4
i 380
603
g
vi 460
389
Jl.,
iv 432
848
865
15.17
475
367
18
iv 380
17

122
vi 896
12, 18 ... 833
iv 446
838
156
3*9
19
i 367
580
22
iv 315
13
1
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23, 24 ... 885
fi 485
26
806
IT 318 iii
2
iii 806
855
vi 31
14
1 307
,
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3
iv 874
ii
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665
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tv 320
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iu 407
486
vi 237
IT 311
15
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a
no
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i 508
3, 8
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4
112
618
ii 504
668
IT 884
4, 8,9 .. 338
898
4, 10
131
307
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887
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18...
I 118
0
362
108
ii
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117
176
338
iii 820
367

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455
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177
441
ii
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206
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698
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368
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vi
18, 19 ...
18,36..
19
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569
899
339
187
679

331
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403
198

Iv
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20
80, 81 ..
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vi
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9
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87
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6
669
iv 376
Vi

wi

OO..J
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26-30 .. . ii 146
20
14A
*
AW
. iv 84
30
33...'
362

INDEX or CITXD.
Obap.
Ill

Vm.
88
34

ToL
r

111
IT

35
86

vl
in
i
11
IT

if

Ti
11
y
m

16
...i vi
20-24 ..,iii
21
vl
22

Ti
1, 8
2
14

33,24... IT
28
vi
24
1

f*f*> Cta*.
303 T
177
615
618
807
171
386
60S
227
I3i
5
363
68
7
139
164
188
368
478
486
667
140
327
60
296
393
376
319
7
70
107
303
320
63
48
402
472

52
568
Ti
32
39
66
284
25
126
88, 89 ... 11 862
29
643
84
i 478
111 618
IT 469
394
388
47
U 328
53
i
146
11 116
800
54
4
T
1.11, 16,
16,1847
663
3-6
166
4
1
93
4, 7
IT
68

7
8 ......... IT 375
13
244

Tern.
14

ToL

Ti
16,34,40iil
17......... IT
18

19-88 ... ill


2O.
81, 86 ... i
22

22, 33 ...
33-37 ...
28
11

24
25

Ti
1
Ti
1

!
86,38,39
26
IT

87-39 ...
88,89 ...
29
80
88
84
85.

ill

!
ill
ir

1
11
IT

86

Ti
36, 87, 39
89
ii
IT

Ti

89,40...
89,40,44
39,46,47
40
i
IT

* Ob
813
481
46?
68
806
683
131
188
463
341
847
866
341
496
497
603
177
363
63
863 Ti
328
508
870
888
377
443
399
307
293
441
446
293
384
617
316
619
78
80
419
174
193
9
409
668
384
619
15
316
68
79
863
669
669
680
666
668
670
419
643
483
366
613
513
314
570

rm.
40

40,43...!
48
43,44,47
iZT.;....

II
ill
IT

45,46 ...
46
IT
Ti
11,41,50,
61, 63,
54,56.
14

27...

11

IT

745
145
163
SIS
886
868
488
485
35S
607
657
187
89
487
13
65
77
868
680
815
88
458
494
311

180

31

28,89 ... 65?


89
11 588
845
83
11 180
84,66 ... i 471
35
11 130
684

855
85,48 ...111 896
35,51,53 IT 305

87

11

37-4*
87,44

38
89

614
593
686

IT 130
180
825
349
353

.11
111
IT
ill

89,40 ... 11
IT
39,40,64,
58......
40

40,54 ...

66?
131
893
617
851

114

467
868

48

485

41,59 ...1 803


43
11 808
44
1
39

746
Chep.
Vi

vii

viii

INDEX OP TEXTS CITED.


1 Page. Chap, Verse.
Vol. Page. Chap.
44
i
42 viii
29
iv 806
176
445
f
162
V
262
360
264
44,46 ... i
31
40
518
iv 316
32
344
511
33
V
288
45
108
V
135
34
vi 398
vi 224
53-68 ...
36
641
333
61
i 506
36
469
494
iv 302
62-54,60,
381
63
38
465
13
63
224
39.....'.. i{ 451
vi 466
39,44 . .i
500
63-56 ... i 367
44
124
63-57 .- iii 144
630
63,67 ... ii 137
ii 451
54
628
iii 104
V
187
241
287
iv 566
56
V
289
V
146
67
ii
6
340

663
vi
11
iv
66
71
60, 64, 66 vi 339
348
5
i 374
44,69 . . ii 611
66
45
i
iii
3
73
47
80
344
51
iv 374
491
66-6 ... iii 86
66
HI 296
68
ii
6
V
369
6
i 380
509
7
59
i
534
627
15
i
467 ix
7.6
17
i
2
16
109
ii
18
V
143 xi
485
4
467
iv 248
680
vi 141
377
V
. V 694
29
6,7
80
22
668
666
26
fir 294
660
vi 400
671
25-27 ... V 75
vi 388
29
iv 319
18
322
31
i
441
293
38
302
iii 617
vi 400
34
135
39
194
vi
30
iii 220
35
47
641
V
224 X
46
3
i
. iv 276 zii
iv 211
3,5
- vi 44
vi 481
4,6
137
5
48,49 ... iv 336
iii 308
49
136
6,14,27 . ii 642
12
.V
666
5,27
13, 17, 18 V
62
507
14
vi 469
21
633
9
357
29
{ 441
36
10
697
508
.

Verse.
10

Vol.

11,16 ...
11,28
15,18 ... vi
16 .
17,18
|

18

iv
V

25

26
27-.... .... vi
27,28 ... ii
vi
28
... i
V

28,29 ... i

iii
V

28-30 ... i
29
... ii
3
... iii

iv
V

31
... iii
34,35 ... V
35

vi
. . iv
V

4
... vi
24. .
25
26
36... .

iii
V

41
... i
41,42 ... iii
42
... i
vi
43
46
... iv
48

65...
1,2 ... ... iv
1-10...
3
iv
5
...i

>!..
12
... iv
12-19
13
20,21 ...

302
523
236
608
511
288
174
221
311
627
290
222
243
658
630
414
631
415
81
511
605
676
312
98
288
264
632
623
381
206
226
246
457
630
1
324
68
159
452
466
457
292
314
672
226
419
622
36
266
416
213
323
239
107
67
66
146
57
369
667
61
67
67
57
67

xtt

rm.

A.

vi
23
23,24 . . iv

25-27 -

xiil

i
vi
iv

27,28 ... iv
ii
28

vi
29

31
iv

2
35
ii
iv
87
37,38 ...
38-40 ...
i
39
42
vi
i
43
iii
iv
48...
1
iii
2
5,6,14... i

, 7
i
7
ii
8
12, 13 ... i
iii
14

16

19,21-27

ii

ii
vi
ii
iii
34,35 ... i
35
vi
ii
1
i
&C. ...

21
7
34

xir

iv

2,3

iii
ii

5
6

ii
i
ii

7,9-11... iii
i

INDEX OF TEXTS CITED.


Pfle.
Vene. Vol. Page.
608 Xiv
9,11... ... i 362
... iv 178
57
12
61
246
13
58
13,14 ... i 301
365
iii 619
63
iv 269
68
13, 14, 21 i
275
255
185
15
175

47
16,21, 23 ii 536
77
181
15,21, 23,
255
24.. ... i 179
384
261
15,23
170
471
10
... ii
6
387
479
iii 312
406

61
24
666
16,17
204
vi 417
322
.. i 267
17
367
457
39
18
323
31
ii 658
545
... 293
19
386
vi
61
211
20
... 287
21
134
... iii 141
593
iv 296
322
184
594
21,22 ... i 361
398
21,23
171
96
610
610
654
391
ii 543
iii
56
469
214
138

343
497
22
.... iii 392
23
.... iv
42
206
419
289
508
23,24 ... i 179
451
180
456
189
26
185
.... ii
17
27
71
182
674
420
323
iii 146
333
352
391
358
142
502
597
524
508
28
....i
182
282
ii 5?6
611
30
.... 264
305
479
691
31
.... iv 445
206
1 .... .... vi 469
258
1-5 .. .... i 611
533
290
176
1-10.. .... ii 666
91
2
285
118
3
.... iv 316
205
vi 128
615
3, 16.. .... ii 495 xvi
176

747
Vene.
4
4,5

4JS
6

7
8

V ol. Page.
i
626
ii 363
498
iii 134
iv 450
vi 251
490
V
39
i
510
ii 496
498
01
602
iii 591
iv 354
102
V
162
285
296
308
350
vi 238
289
V
518
vi 302
i 234
iv 306
460
vi 217
250

, 10, 21,

23,24 i

179

iii 141
9,10
137
9, 10, 14
582
i
10
453
11

12
13

vi
iii
i
ii
iii
iv
V

14
15
16

iv
V

ii

iii
V

17

18, &c...
18, 19 ...

iv

18, 23 ... i
iv
19
i
20
22

iv
V

23
24
26

i
ii

389
372
610
132
138
291
213
406
296
13
176
499
619
302
623
36
187
441
606
294
533
513
205
207
198
176
534
6
674

748
Chap.

Ten.
2

VoL
ii
iv

vl

7
7, 8
7,22
8
8,10
8-11

iv
U
vl

9
10
13

iv

13, 14 ... 11
iii
iv
18
iv
18-18 ... U
20
iii
21..
22
ii
23

iii

28, 24 ... i
iii
28, 26 ... ii
24
27
28
33

iv

i
ii
111
1
iv
vl

ivii

1
2

m
vi

2,6,9,11,
12,24 111
3
fl
iii

INDKX OF TEXTS CITED.


Paft> Chap. Verte.
VoL Pan. Chap.
148
a
ana <<
228
804
4
iv
86
144
30
445
32
174
224
vi 227
479
4, 5
ii 862
224
176
5
m 822
288
124
iv
81
8
238
245
8 .........
172
408
6,8,9,19111 620
410
8,9
342
352
6, 9, 11,
267
12, 16,
593
21-23 vi 418
8,12
418
597
221
6,24
505
8
iv 882
667
9
147
419
308
vl
9
10
U 485
380
492
11
iv 185
17
112
11, 12, 24 361
67
11, 16 ...iii 130
292
11,17,21
612
661
12
136
164
266
469
292
14
vi
28
540
172
15,20,241 286
17
256
176
U
41
187
496
85
498
iv 316
619
324
670

29
28
vl 128
19

40
220
495
ill 621
20
i
188
499
185
265
269
ill 201
308
360
885
697
185
20, 21 ... lv 240
670
137
21
482
823
823
487
lv
44
607
335
262
381
72
88
287
811
21, 23 ...
286 xxi
286
21-34 ... iii 144
249
22
ii 892
22,24... iii 813
23
i
189
820
370
697
485
ill 334
504
821
148
23, 28... iv 44?
24
,.
i
265
353

Ten.
04

1rL Paff.
U 482
891
ill 131
268
26
1 862
88
26, 22 ... ill
i
168
221
vi 508
4, 6
9 ......... 265
11
iv
66
69
72
23
til 46?

12
88
iv 507

74
266
220
2,3
8
265
74
U 103
iii 122
9-11
i 395
iv 205
30
440
310
38
222
1 182
18
850
17
ii 891
ill 301
iv
72
447
258
20
i 182
21-23 ... vi 490
52
22, 23 ...
26..
i
82
19
26, 27 ...
266
26,27,28
28
281
27...
vi 603
28
i
8
355
30
iv 315
30, 31 ... 600
31.
i 252
Hi 216
iv 315
331
432
566
670
vl 539
3, 4
11 412
8, 6
1
508
15...
184
102
15-17 ... 11
368
iii 882
iv 192
16-17 ... 1 170
18
551
17
1
8

- .'.::::::

.
17

ToL
... 1

IMDXX or TOT emu.


Ch* Yen. OL r*
H
87
626 ir
998
46
87,88... i

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180
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91,99 ...tt 468
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14
20
21

.... tt
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93.....
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23,38
24..... ".. tt

20
27
80
82
80

.... i
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....
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86,87 ...i

87 .... U

877
31
13
389
401
92
697
948
986
243
409
402
824 U., Hi
77 at
474
87
208
473
40
281
924
83
692
307
316
304
263
626
49
433
200
660
47
67
997
24
921
667
160
666 iT
202
491
181
39
86
697
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49
989
176
380
637

888
87-47 ... i 181
88.
tt 89
860
876
404
48
88,89 ... i
fi 27
89
884
IT 131
660
660
41
i 667
iii 666
iT 147
884
620
41, 48 ...
701
42
427
49,43... U 490
49,46... Ti 496
44,46... i 184
Ti 660
47
021
026
1
U 170

i 462
243
Ti 71
162
213
14
tt 89
15
907
939
247
697
16
847
17
260
19
U 070
820
876
Ti 211
iii 216
91
286
462
22
18
626
92,28...
630
23
701
26......... i 311
4
324
020
6,7,10. tt 496
244
10, 11 ... Ti 60
11, 19 ... 244
Ti
67
69 Ti
12
600
611
U
0
497
633

TL

749

18 ......... tt
itt S96
430
IT 970
164
861
15, 19 ... f 874
.
.......

tt
ill
99. ........ 1
tt
99-89 ... IT
91 .........
94 .........
97 ......... U
97, 98 ... i
89 ......... ill
IT

819
182
7
489
816
695
988
180
421
876
100

1
i 961
88
itt
10
84, 86 ... i 999
* 961
86
980
86
471

i 637
tt 426
896

1-10
l-ll

itt 698
iT

3,9
4

6,10

tt

29

29,31

804

640
229
68
819
303
668
871
889

29.83,88,
89...... itt 84
i 177
80

881
812
9
90
iT 74
896
406
! 888
82.........
78
U
83
63
40, 41 ... i 888
itt
86
41
8,4
403
4
900
Ti 864
8
847

i
u

31

6,7

7
14
99

tt

Ti 108

900
701
339

tt
33-26 ... iT 640
84

18

750
Chap.
Til

viii

ix

INDEX OF TEXTS CITED.


Verse.
Vol. Page. Chap. Verse.
\rol. Page, Chap.
38.... .... i 440 ix
5
i
176
192
6,6
175
618
421
g
39
.... i 403
i
36
41,42 ... vi 290
312
42
.... V 630
254
51
.... a 417
388 si
145
416
368
6, 18
378
410
8
458
52
.... iii 24
9
. . iii 379
11
454
ii 189
54
.... 166
iv 138
55........ iv
18
344
58
.... ii
48
14,21 ... ii 200
59
... iv 10
15
vi 408
iii 568
16
135 Xij
577
246
iv 282
18
494
440
19-21 ... iv 424
60. ... .... i 632
21
:i
44
ii 191
22
ii
9
iii 462
31
506
iv 147
iii 23
257
437
.... 620
36
vi 249 xiii
I
.... i 124
37 . ..
135
.... ii 314
2
43.........
90
5,8 ..
51 x
2
i 224
6
52
251
9
.... iii J36
ii 116
9-24.. .... i 541
200
13
45
2, 25, 26 vi 276
564
11-14 ... iv 484
18,19 ... vi 400
14

79
20
152
24
i 146
21-24 ...tti 462
25, 26 ... vi 561
22
30
.... ii 397
ii 149
,165
153
3?6
155
24
.... iv 139
176
31
26-40 ,.. 589
155
27-30
33
78
52
27-39
564
546
625
34
i
501
28
.... vi ftt2
464
29-35 ...!
70
34, 35 ... i
500
29-38
51
iii 430
35
123
30
iv 129
30-33, 35 168
vi 556
36
30-35 ... iv 316
26
38
86

fl
i
36
37
.... iii 75
iii 469
39... --,
m
iv 432
.... iii 202
442
iv |
v
76
3S3
vi 216
39-43 ... y 697
534
42
429
241
1-22. .... 31*
42, 43 ... ii
9
4
.... 1 18
43
i 256
23
ii 630 *{T
iii 3?9
639
291
iv 315
vi 246
191

Vene.
43

1oL Page.
S46
349
356
625
47
ii 326
vi 491
1
i 667
7
iii 241
14
ii 116
200
18
iv 348
469
vi 238
OQ
iv 453
295
26
iv 268
166
2, 12
ii 184
i
82
6, 7
12
167
20 . .
155
22
iii 189
23
i 431
ii 425
iv 352
625
3 ..
ii 158
8 ...
455
10
146
i 616
161
12
iv 323
vi 109
14,42,43 627
15.. .
ii
60
561
16
ii
62
20
i 616
22
iii 143
26
i 674

4
33.... . vi 548
34
102
36
ii 338
38, 39 ... 319
vi 613
658
30
556
46
iv 317
413
199
313
368
410

ii 629
630
iii 40
180
349
351
vi 408
i
iv 471
3
Hi 133
9 '.
347
13, 14 ... iii 116

Cta*
xiv

INDEX OF TEXTS CITED.


Vow.
VoL P*6. Chp.
Venc. Vol. Page. Chap.
13-16, 18 vi 561 xvi
30
... v 379
14
ui 115
380

17
22

v
i
ii
v
i
v
vi

23
27

a
V

453
31
641
183
38
426
509
255
518
72
246
153
158

677
350
483

XV

iv 218
v 621

1, 2, 6, 7,
JO
2,20,23.
30
iv
6,8,9,11 v
8, 9
9

iii
v

xvi

663

370
665
78
622
40
180
231
364
375
vi 128
215
396
421
10
iii
87
11
260
v
18
iv 369
19,20,28,
28,29 v 664
21

50
iv 316
v 561
26
ii 657
28
v 667
32
iv 316
39
ia 453
4
664
v
, 7
i* 136
4
7
v
14
i 410
a 52
v
28
162

15

30,31 ... i
31

iv
v

32,34

200
282
75
79
80
84
25, 26 ...
81
25-33 ,. iv 563
30
i
47

... a

33

xva

............ v
2. 3 ... ... vi
5 6 ...... iv
6-7 ... ... iii
5,11...
U
... i
ii

vi
11, 12 ... a
16
... i
iii
16,22-24,
30.. ... v
17-32 ... iv
18, 19
18 32 ... iii
v
21
... ii

22,23 ... vi
23 .. . iv
24-29
25 28 . i
. v
26
27 28 . iii
v

28. ... ... i


a
iii
v

15,31,34
23, 25 ... i
25

... iii

29
30

vi
... iii
... ii
iv
v

381
263

43 XTili
75
663
316
530

52

116
326
327
616
620
548
144
27
460
667
20
56
663
613 xix
620
655
669
542

120

349
115

459
538
637
39
443
35
431
278
*297
320
456
379
197
120
349
36
271
578
306
324
58?
116
308
350
420
569
260
206
202
366
403
421

751
Vene.
81...

VoL Page.
241
... v

242
293
630
638
34.
200
6.
501
7.
116
8.
200
10, 11 ... iv 136
17
ia 117
18
vi 345

23
24

51

58

v 691
24-28 ... iv 319
191
24,26-28
25
ii 100
25-28 ... iv 176
51
27

iii 133
420
i
iv 315
vi 648
1-7
ii 647
6(?) ...vi 66
486
372
9 .
61
18.
69
19.
419
19, 20 ... vi 149
20
iv 324
23-2? ...Ui 491
24, Ac... i
461
25
vi 212
335
26
iv 431
626
27
i
28
vi 160
31
i
629
32
iv 176
629
37
i
103
40
143
3
4
ii 647
7
i 442
vi 466
496
663
7,11
9,10
iii 412
17,18,27 ii 647
20, 21 ... iii 206
20, 27 .- iv 382
91
21
ii
iv 206
310
349
363
415
i
22.
7
374
60
22-24 ... iv
282
23, 24 ... i
v
523

28

752
Ota*
XX

xxi

xxii

xxiii

INDEX
Page. Chep.
24.... .... i 184 Mitt
ii 486
IF 65 jttfr
79
460
231
25-27 ... iv 27
26,27 ... i 131
iii 200
27
.... ii 429
vi 634
28
.... i 364
610
626
ii 46
iii 69
618
iv 414
207
208
209
210
311
486
vi 66
246
30
... il 482
30,81 ... 664
32
... i 666
ii
61

82
193 XXV
vi 464
36
... ii 666
37,88 ... ir 163
3, &c. ... i 143
6, ... ... ii 826
13
... i 282
629
ii 361
66?
686
iv 66
66
77
79
14
... ii 486
28
... iv 316
30,33 ...iii 638
1
39
3
... ii 339
3,4... ... i
46
9 ......... iv 321
13......... i 374
14
... U 93
96
22
... iv 149
28
.. i 606
ii 666
332
1
... i
6
iv 263
1-0 ... ... iii 27

... i 144

re*.

OF TBXT8 CITED.
Tone. ToL Page. Chap.
Tern. ToL Pace.

f
Jilfl xxvi
22,23 ...iii 296
21
486
vi 634
14
.... iv SIX
24
... i 606
863
419
vi
33
26
... i 163
34
iii 463
14, 15,25 U 669
26
...
75
27
14-16 ...
668
... iv 316
16
Ml
28
... 366
28,29 ... iv 32?
439
29
441
... i 632
466
il 10?
10
... i 632
666
iii 368
296
31
483
697
iv 261 xxvii
20.
... i 263
vi 226
20u44
7317
... i 231
83
21
26
24
... 464
646
22
694
23
... ii 200
677
24,31 ... I 374
iii 27
29
iv 200
... ii 66
33
26?
148
37
J69
... 701
41
409
... i
83
A

412 rrfttt
16
420
... iii 660
469
17, &C. ... i 146
20
vi 422
... 439
23
26-27 ... 397
... ii 49
10
... i 629
iv 316
698
24, &c.... 627
11 . . mAWJ
26,27 ... iv 147
... 1
itfIA
21
... V 669
28
23
... vi 72
186
fiftl
26
30,31 ...iii 461
3
rtfto
4,6 ...... i
1
5
646
ROMANS,
136

i
1
eofi
446
7
... ii 200
1,2 ...
191
2
439
... iv 316
8
630
617
9-11...... iv 479
vi 642
11
i 123
3,4 ...... 240
Unite
16-18 ... iv 436
6
17,18
417
... iii 53
1 ,
18
... ii 60
U 408
91
iii 473
iv 12
iv 276
104
380
318
342
324
605
276
666
8
363
... i 636
366
vi 49
404
837
9
421
... iii 63
11
vi 66
.. i 164
22 ... ... 600
ii 126
14
616
... i
6
vi 642
16......
226
548
ii
49

Cfc

TM.

... iii
iT

Ti

16,17 ...
...
17
18.

IWDEX 07 CITED.
TOM VoL PH Chap.
i
138 U
212
162
470
ii 644
3
9
3-6 ...... i 314
194
641
4
363
ii 165
420
iT 206
656
207
317
282
368
404
370
4,6... ... i 266 iii
44
326
211
205
5
256
136
665
211
6,6......
148
165
6
632
31
6,7 ... ...
484
6-9 ...... 185
6,7-10...
207
297
6, 10... .. ii 655
206
661
648
iT 478
443
476
205
92
7 ......... li
iii 43
456
466
459
485
474
iT 276
862
44
8
..i
12
480
iT 253
388
489
8,9......
890
17
402
395
148
Ti
537
9
...iii 678
596
iT 210
446
479
302
701
7
10
...iii 470
320
98
12
iT
642
396
11
278
12
Ti 212
108
ii
395
13
476
13
... 606
40
13-15 ...iii 430
18
14
... i
23
144
14,15 ...
286
699
ii 205
13
608
60
iT 322
348
15
268
480
Ui 41
684
iT 117
384
190
386
Ti 390
389
16,16 ... ii 397
323
16
166
817
599
403
17-35 ...iii 170
398
334
131
18
168
18-30, 87 212
448
18,81, 221
7
142
20
... U 103
21
.... i
268
36

TOL Pift Ob*.

... i
IT

Ti
18,24 ...
18-25 ...
19
IT
19,20... ii
i
20.
iii
iT

20,31,28 i
21
ii
iT
21,22,32
21,23...!
Ti
22
iii
28,25 ...iT
24
i
IT
25
Ti

26,36 ...
36
i
27
,
88

28-32 ...

i
ii

30

iii

31

iT
ii
iii

32

i
ii

Vm.
ToL Pag.
31,33 ... i
61
187
38
163
32,28 .hr 609
33
333
83,34 ... ii 468
34
606
38
i 472
29.^
601
285
2
i 340
iT 314
604
5
137
6
314
8
i 431
iii 38
699
Ti
38
49
336
9-31,83.
830
10.
874
376
10,12... i
40
10-19,88
86
11
123
12
147
Ti 224
12.13 ... ii 388
13
i
66
168
13.14 ... IT 234
13-16 ... 137
14-16 . . iii 468
16,17 ... ii 610
17
413
19
iT 205

19,30 ...

19,88... i

80
31

88,24,25,

88
83
84

642

iii 881
100
Ti "236

30,33...

33

99
100
106
166
193
194

306

191
194
! 64

668
iU 430
iT 369
i 319
667
iii 133
370
173
316
334
Ti 66
815

754
Chap,
ill

iv

INDEX OF TBXT8 CITED.


Vewe. VoL Page. Chap. Verse. VoL Page, Chap.
24-26 ... ii
iv
20.,
iii 72 v
v
92
iv 115
356
346
vi 242
356
24, 28 ... iv 369
362
25
ii
7
20,21 ... i 371
iii 246
21
377
227
354
231
22-24 ...
316
263
25
iv 440
323
236
486
264
vi 252
vi 245
25,26... 171 fy <v

186
224
1

7
232
630
25-28 ...
320
iii 40
26
i 512
137
27

flfi
248
103
iv 258
190
232
316
vi 317
356
1,2
331
370
1-6
327
vi 351
1, 11
vi 140
4!
MR
28
63
2
29, 30 ... 203
iii 49
31
323
370
vi 227
vi 397
64
2,3, 5... ii 468
2
,.
351
2-5
iv 123
2-6
559
2,5
ii 539
2, 4, 6 ... vi 236
3
i 398
2,6
239
iv 365
4
m 619
511
185
3-5
iv 91
4
518
vi 205
239
iii 365
25?
354
5
i 372
315
4,5
239
441
5
348
v
547
5,6
iv 272
ii 633
vi 251
iii 55
5-8
558
153 v xi
6
ii 544
iv
8 vi
iii 302
41
6, 13
192
287
7
gig
vi 427
8
vi 242
6
i
4 0
11

93
iv 354
vi 392
v
23
430
528
16
356
6-9, 11,
16-20 ...
371
12,14.
157
7
i
egg
17
iv 361
274
7,8
iv 291
8
i
173
17, 18 ...
352
18, 20, 21 iv 101
iii 163
18-21 ...iii 438
v 213
iv
92
324
18-22 ... 367
406
18,22... iv 94
8,9
vi 252
19,20 ...
350
8-10
iii 131
v 34?
137

Vane. VoL Page,


8, 11-13. iii 130
9
yi 262
10
ii
7
628
v 236
26?
vi 247
11
527
iv 296
v 503
11,17
355
12
iv 369
399
v 218
485
528
vi 461
568
12,13,17
-19 ... v
86
12, 14 ...
262
12, 16, 17 ii 327
12, 17-19 vi 227
12-21 ... v 108
14
119
15, 16 ... i 219
vi 251
17

ii

M4

V 360
17, 18, 21 vi 251
17-19 ...
558
17, 19 ... iv 440
18
vi 252
263
18, 19 ... v 311
vi 262
19 . . iii 386
iv 272
v 107
108
vi 233
241
252
20
iii 133
v
15
1

1A1

vi
i
ii

193
421
374

iv

2,3,19... vi
3
i
ii
3,4
v
3-
vi
4 ,

iv
4,6,11... v
5
5,6 ...... iii
V
6
i

^Mift

169
182
89
327
289
434
96
44
336
228
311
110
55
290
iii 136

755

INDKX OV TBXT8 CITED.

vii

Vewe. Vol. Page.


6
294
6, &c. ... i 606
8
.268
9
vi 462
9,11
42?
241
10
vi 511
10, 11 ... 225
228
11
ii 94
12, 13, 19 124
92
13
ii
400
V
456
14
19
232
vi 226
38?
16
323
6
16
i
462
ii 363
V
387
17
i 422
ii 103
iv 354
161
V
389
534
430
17, 19 ...
18
ii 386
45
19
i
447
6
20
21
ii 416
22
vi 260
23
ii 601
iii 80
145
iv 267
626
V
119
148
471
483
486
604
vi 136
168
192
205
238
243
424
668
i
74
f -m
1-6,8-10,
9-11,12
-17, 18,
20, 22,
284
26
4
ii 528
633
23
7
i
ii 395

Chap.

Verse."
1

VoL Page.
Page.
7
63
116
194
99
7-13
8
121
69
9
i
V
160
377
37*
10
iv 391
V
289
12
ii 396
iv 388
84
V
192
310
409
12, 22, 25 vi 226
40
14
i
82
ii 396
17
181
vi 164
17, 19, 23 109
17, 23 ... vi 197
18
i
4
286
ii 109
iii 80
V
204
18,23 ... vi 231
18-24 ... ii 671
19
379
429
19, 20 ... iv 209
20, 21 ... 126
21
i 285
289
407
V
387
22
i 478
ii
64
636
23
i
51
iv 397
V
250
23, 24 ... i 88
24
506
510
ii
46
V
111
100

249
295
418
vi 229
232
24, 25 ... iii 137
V
130
381
25
i 606
V
390
335
1
i 313
ii 618

Chaf.

Tene.

VoL Pag

iii 137

311
692
iv 258
312
491
vi 136
169
226
1. 2, 4 ... ii 666
1, 2,17 . iv 369
1,3
233
1,4
364

1, 14-16. i

605

1, 33,34. vi

228

1,31

40
89
464
iv 262
190
2-4
187
2, IS, 19. iii 586
2

246

145
216
225
vi 421
4
174
vi 232
ft
661
395
6-7
6 ..'.."! i 651
607
, 7
7
39
40
88
288
ii 401
402
iii
14
V

136
137
iv 76
389
V
161

1O2
205
250
ty 341
7,8
538
i
8
39
8,9
669
9
515
iii 144
V
293
vi 47
iii 615
9-11
ii 666
144
11, 14 ...
616
ii
12
93
13
8
62
67

?i"

756
Chap.
viii

INDEX OP TEXTS CITED.


VoL Pan. Chap. Verw.
VoL Page, Chap. Vow.
VoL Page.
i
256 viii
ft!
<Ml
t 1 1Q
23
342 viH
267
344
32
i 612
ill 693
vi 407
ii 664
iv 268
418
Ui 621
294
23, 39... iii 146
Iv 301
14
i
90

24
vl 397
844
24, 26 ... iv
13
v 176
16
i 644
101
34
ii 641
26
ui 440
865
iv
69
iv
8
32, 36 ... lv 114
168
17
32-89 ... ii 668
302
26
i 463
666
193
463
83
iv 270
293
ii 176
33, 34 ... 313
344
189
318
382
373
32?
427
637
vi 245
16, 16 ... i 467
699
262
344
26, 27 ... i
267
317
15,16,27111 141
429
613
16, 23 ... 330
ii 181
84
i 180
15, 23, 28 iv 114
iii 637
612
7
15, 26 ... 293
27
174
U
16
i 276
<r
Oil
178
324
420
34-38 ... ii 469
ii 640
35
i 575
27, 28 ...
186
ill 695
28
i 897
SJLJU)
17ft
vi 390
618
ii 669
402
ii
67
iii 139
16, 17 ... ill 143
176
806
319
iii 164
iv
73
oon
17
i 189
9H 91 QO i
<MUt
426
837
35,38,39 288
648
678
336
il 631
iv
78
86
460
iii 609
108
87
130
613
164
370
iv 44?
298
494
334
336
vl
61
604
28-30 ...
349
38, 39 ... 606
vi 193
28, 30 ...
532
609
214
28,31,38,
iv
73
39
iv
98
239
vi 32
402
28, 38 ... i 190
391
17, 18 ... iii 144
29
426
39.
... Iii 131
17,37 - 290
iv 447
134
18
i
633
188 is
...... . lv 369
ii 658
1
i
4
833
661
vi 400
60
iv
92
29, 30 ...
409
268
vi 140
30
i
176
milJl
198
268
vi 890
237
ii 628
1, 2
1
4
669
629
5
19
iii 146
8 1 4 4
iii 426
19, 22 ... iv
17
273
ii 348
01
20
ill
2
381
4
An
21
i 454
Iv .1 A.
22
604
17fi

IRQ
22, 23 ... 337
529
329
.an
28
i 263
31.82
** ** 84.
*
ii 613
36,37 iv 124
333
5
ui 297
iv 191
31,38,39
94
261
31-39 ... iii 160
206
331
iv 109
238

Ten.
18.

INDEX OF TKXTS CITED.


Tern. Y* Pig*. Ota*
WM|
5
ft

97 vi
... 565
Ti
82
6-8
iii 217
85
8
194

... ii 511
8.10
i 178
... 830
8,14,17. 353
9
yi 45
... ! 408
412
9, 10
360
10
ii
89
... i 176
13
16,16 ... 101
253
10
... i
41
348
42
359
287
12,13... Ti 9?
Ui 476
12-14 ... ii 200
13
194
850
...
1
137
013
17
151
13,16 ...iT 316
14
iii 297
18, 20-23 ii M7
19
i aai
165
478
598
20
... ii 859
Ti 41
554
302
iii 502
561
iT
70
14,15... IT 411
20,21 ...i 896
870 xii
21
420
14, 16, 17 iT 434
15
388
22
... iii 446
iT
59
1?
iT 349
22,23 ... 484
349
632
487
23
... i 425
18........ iii 239
fi 690
253
iii 424
20
iii 131
21
457
iT 102
108
iT 292
1
i 144
144 si
5
Hi 133
24,25 ...iii 620
ix-xi
.... i 143
5,6
133
i* odi
.... 15
8
Ti 63

143
186
|
632
192
ii 348
236
370
239
iii 113
257
115
315
7
848
180
464
351
2
8
i
9
.... i
45
ii
19
IT 256
9
{ 448
Ti 224
2,8...... 102
15,19,20,
.... tt 391
23,31. 330
iii 886
16,17 ...
102
17
iv 299
IT 271
V 103
291
135
Ti 339
356
17,20... ii 32?
Ti 188
18-32 ... Ti 562
252
22
ii 238
24
i 547
8,17...... 369
.... ii 45
135
306
24,25,32
412
315
28
iT 557
29
178
346
Ti 238
281
556
333

2*

Ii..:::

757
YMM. *
29
Ti
80,81 ...
82
i

33
i
ii
iii
iT

Pie.
412
866
829
165
438
76
829
24

i
iT
35
iii
Ti
85,36 ... i
36

324
438
67
419
195
420
383
550
496
503
95
456
253
369
151
123
197

34

tt
iT

ir
i
ii

iii

Ti
ii
ir

i
iii

809
370
452
890
15
456
653
103
509
174
460
480
546
84
426
61?
81

384
388
421
Ti 224
.... i
3
ii 392
476

IT 318
34?

5 ... .... Ti
6 ... .... ii
Ti
6-8 ....iii
8 ... .... i
9 ...

Ti
10. .... ii

699
60
104
548
473
219
634
295
168
476

758
Chap,
xii

xiii

INDEX
VoL Page. Chap.
. iii 39 xiii
11
.i
50
ii 365
465
iv 444
478
11,12 ..
11-17 . i 392
12
43?
ii 596
iii
66
13
. i 227
iv 371
14
.iii 463 xiv
J5
. i 637
iv 540
16.
. ii 477
486
17
. vi 76
17-19 .. ii 315
18
451
482
426
19
i
103
188
ii 331
iii 466
467
20
i
61?
iii 459
iv 372
20,21 .. i 641
1
700
1,4,6 ... ii 318
iii 318
1,5,7,8. iv 482
2
ii 377,
iv 483
3
i
159
iii 416
709
3,4
iii 157
317
467
iv 489
492
607
517
438
520
701
4,7
5
i
5
23
691
708
7
ii 165
vi 226
7-9
8
ii 315
iv 222
370
505
ii 445
8,9
465
8-10
372
9,10
10....
451
535
Verse.
10

OF TEXTS CITE1B.
Vene.
VoL Page Chap.
10
iii 3?4 xiv
iv 382
11
i
6?4
iii
72
12
385
496
13
328
278
J4
iu 148
296
iv 166
382
ii 449
iii 491
iv 218
1
481
366
1,2
iv 230
1,3
iii 103
2
94
3
i 356
iv 372
3-6
vi
45
4
iu 93
iv 113
4, 12
i
354
4, 9-11. ..iii 100
4, 10
ii 449
4-18
i 366
5
34
ii
8
iii 102
7, 8
ii 501
8

578
9
iv 283
680
9-11
263
10, 13, 19 iv 222
11
53
v
12
i
626
iii 388
iv 525 xvi
13
i
460
13, 23... ii 311
14
i
266
15
446
vi
46
15, 20 ... 490
17
i
93
354
525
552
ii 527
iv 189
240
379
17-19 ...
468
473
18
U 200
19
i
145
366
ii 451
iv 427
467
19, 23 ... i 357

VoL
... i
U

.... i
1 ....

3 .... .... iii


iv
4
.. i

Vene.
23

ii
iv

vi
4, 13.. .... iv

5
.... iv
6
.. ii
8 . ....... vi
13
.... i
ii
iii
iv

vi
13-16 ... iv
14
... ii
iv

.{
19. .
20
... iv
vi
25,26 ... i
29. . ..
30
... i
... vi
3
5
ii
7
... i
13
16
... iv
17
... ii
iv
17,18 ... ii
18...... . iii
20
... iv

23
... i
24
25...... ... iii
25,26 .. i

26
27

.. ii

Page.
17
318
677
143
522
122
441
224
252
509
599
85
115
318
565
388
110
641
404
243
425
268
519
628
641
65
312
359
216
471
13
607
376
453
442
414
59
143
231
28
562
345
221
683
261
163
482
488
4
471
188
417
495
228
251
169
85
666
191
365
484
494

1NDBX OF CITED.
Tcna.
Y<
On
] 180 iii
2
184
1 CORINTHIANS.
ii 466
Chap.
iii 207
TOM. ToL Pig*.
305
2 .4
ii 200
iv 286
279
613
290
_ 230
*l 377
3,4
482
tit 209
WTO
489
353
666
5
21
3, 4
ii 498

8
361
vi 228
7,14
123
8, 9
vi 415
i
8
9
288
364
9, 10
303
199
10
U 446
206
482
208
487
12
iv 191
239
12, 13 ... ii 605
247
i
9
679
12-14 ... ii 493
ii
83
13...
267
665
vi 246
iv
2
16.,
U 200
8
292
827
17
m 207
V
150
278
293
18
iv 326
450
18, 21,
616
&c. ...
363
9, 10
i 453
20..
iv 272
U 633
21

49
iii 308
23
iii 445
9, 10, 14,
23, 24 ... 367
15
V
190
26
iii 329
iii 146
i 640
26
40
iv 131
iv 287
273
V
647
10, 15 ... ii
8 iv
26, 27 ... i 601
i
37, 28 ... iv 196
4
28
i 608
540
28, 29 ... 361
629
29
514
iv 271
i
12
iii 381
275
ii 420
29-31,
&c. ...
23
iii 464
30
i 502
699
13...
646
181
ii
16
648
V
21
497
39
14
644
iii 144
V
162
162
366
15
iv 374
665
ii
18
109
20
18
118
iv 178
128
108
246
207
H
1
vi 316
102
30, 31 ...
92
465
U
1
iii 208
4, 6
493
1-4 ......
207
102
, 7
1, 4
iv
27
124

....!!.!
u

769
VoL P*ge.
Ui 201
373
7 ......... iv 181
20?
660
i
670
iv 266
vi
61
U 102
10
60S
11 ......... iv 194
661
vi 38
69
60
108
413
11, 12 ...
20
11, 12, 16 iv 129
12 ......... vi 338
430
16 ......... iii 221
vi
6
417
16, 17 ... i
91
17 ......... 135
18 ......... iii 306
20 ......... ii 396
21 ......... iv 666
21, 22 ...
418
21-23 ... 336
22
iv 446
601
679
vi 334
22, 23
i 189
ii 497
602
686
298
1 ......... iii 206
1, 2
102
3
471
3, 4
1
3-6 ...... iv 215
4 ......... i
23
281
vi
64
6 ......... ii 394
397
vi 366
6 ......... iv 326
7 ........ i 383
416
iv 272
673
vi 194
238
240
669
9 ......... iii 182
12, 13 ...
464
13 ......... Iv 144
660
16 ........ i
42

Ten.
6,7

760
Chap,
iv

vi

INDEX OF TEXTS CITED.


Verge.
Vol. Pag*, Chap,
ToL Page. Chap.
102 vi
18
i
626 vu
19
136
278
454
650
48g
474
2
i 631
ii 464
v 124
ii 162
19, 20 ... ii
92
iii 128
4
y 246
iv 441
vi
194
4,5 ......
212
5
127
20
ii 601
6
i 637
iii 452
7
y 240
iv 283 viii
466
263
v 407
7, 8
vi 525
8
U
48
vi 238
g
310 vii
i 562
1, 2, 8, 9 vi 347
9-11, 13. i 130
11
487
1, 5, 8 ...
355
2
ii 276
iv 380
12.
i 141
vi
78
2, 25, 26,
12, 13 ... iv 411
&c.,28,
lf 2
426
34
vi 235
2
268
3-5
ii 275
466
5
iy 238
4
iii 416
5
149
8-1 1
429
9
i 605
153
168
ii 473
vi 354
iv 256
7
347 ix
276
14
327
vi
89
iv 654
9, 10
197
v 340
472
16
i 165
vi 4JM)
ii 278
9-11
iii 310
iv 412
384
17
vi 449
4.17
17, 20 ... i 231
vi 128
19
iv 457
10 11 . . i
83
vi 226
325
11
i
267
296

20
v 342

21

666
98
iv 198
iv 270
22
ii 385
276
23
464
v 294
iv 283
319
24
197
320
25.
vi 368
368
27-31 ... i 545
vi 176
29
678
252
11, 19... iii 221
iv
33
12
472
29,30,&ci
463
13
495
29-31 ...
346
v
391
13,15,19
284
15
i
64
iv 433
29-32 ... iii
36
ii
98
17
i 189
30
vi
9
31
i 389
615
390
iii 144
655
153
661
615
664
v 497
ii 672
629
18
i
291
v
99

Vene.
15

Vene.
Vol. Page.
81 ......... v
178
32-34 ... Hi 40?

vi
32, 36 ... iv
33, 34 ... ii
36 ......... i
v
36 ......... ii
36, 38 ... vi
39, 22 ... ii
40 ......... v
............ iv
1 ......... ii

iii

iv
ii
iv

v
i
iii
4 ......... vi

2,3

366
166
280
410
496
340
366
340
670
218
14
109
85
390
249
14
467
234
373
699
601
146
296

6 ..v ...... iv 427

22

vi
iv
ii
iv
vi

24

253
286
429
203
39
344
195
7
244
561
78
48?
195
45
46
446

24-27 ... ii

650

10, 11 ... iv
2 ...... ... iii
3
.........
6 ........ vi
12 ......... iv
16 ......... i

16,17
19-22

25

665
338
iv
7

25-27 ... ii

26
27

v
i

v
iv
v
vi
4
v
5, 11 ... ii
6
iv
7
i
vi
7-10
10
U
11
i
ii
3,4

159

595
2
52
610
419
456
305
190
494
245
436
275
446
288
339
562
224
68

Cta.
*

Vene,
11
12
13

i
ii

iii
iv

14

15

vi
iv
vi

15, 16 ... i
16...
iii

vi

18,20,21 ii
20
iv
20,21 ... iii
iv
21
vi
22
ii

vi
23
iii
25
vi
29
i
31

ii

iii
iv
vi
33
t

ii
iv
63,54, 63 vi
1
ii

INDEX OV TEXTS CITKD.


Chap.
Vene. V oU Page. Chap.
2
,. 693 xii
8, 17 ... i 139
3
80
288
289
103
4
21
294
7
264
291
8. 9
378
290
332
14, 15 ... iii 499
15
521
496
i 357
16
598
19
658
48
446 xiii
560
V
260
72
if 160
88
20
108
vi 492
113
486
20,23 ...
22
iii 463
309
23
414
iv 290
427
vi 489
126
40
23-26 ... ii
655
23-28 ... iv 264
669
vi 563
4
564
24-29 ...
144
566

25
289
95
455
vi 487
456
488
26, 26 ...
459
490
241
468
26
vi 487
491
26-28 ...
460
497
Ji 260
28
500
563
V
422
564
vi 482

29
134
133
146
43
105
vi 484
i
30
402
429
ii 142
527
30, 32 ... iii 182
696
151
30-32 ... iv 88
31
312
312
629
473
79
31,32 ... iv 188
599
32
5
vi 243
354
3
i
5
34 xii
iv 330
458
iii 145
5?8
4-31
628
13
678
363
7
i
145
501
1 81 iv 194
53
374
540 xiv
iv 372
474
610
64
250
iv 307
12
449
iii 237
170
487
411
290
470
286
12, 13 ...
13

312
327
505
288
V
449
289
518
vi 556

Vol. Page.
ii 333
i
73

iv

5-7, n-

V
11

7fil
Vene.
V oL Page.
13,27 ... iv 246
V
303
23
iii 500
292
27
330
vi
60
212
28
vi 550
28-30 ... iv 816
31
i 641
ii 331
608
ii 450
538
1_3
678
iii 161
$
ii 498
iii 85
V
336
358
3
219
548
ii 450
448
4,6,7..,
4-8 ...... iv 249
6
i 629
ii 392
407
iv 227
i 349
*,7
7
228
583
8, 13...... iii 152
,12
29?
vi 231
{ 606
10, &e. ..
603
iii 506
11,12 ... i
255
264
12
ii 664
iii 441
571
iv 260
272
287
374
V
504
vi 228
562
582
iv 222
vi 130
218
V
572
vi 305
307
546
1
iv 249
V' 426
3-9, 11,
14. 16.
18, 19,
22-28. vi 545
3
iii
14

10

11

762
Chap.
xiv

XT

INDEX OF TEXTS CITED.

Verse.
Vol. Page, Chap.
8
iv 193 xv
9, 16, 19. vi 299

.
590
428
15
ii
73
81
15, 16 ... iv 164
16
158
vi 307
16, 17 ...
300
17,26,28
303
19
.. ii 100
20
12
24
686
iii 306
24,25... ii
50
613
24,25,&c.
77
26
U 475
26,40... iv 162
31
ii
50
51
33,37... vi 304
35
i 150
ii 286
37

69
40
330
iii 503
...i...
576
2
u
58
518
3
264
4
vi 244
8
i 683
10
81
293
420
442
468
516
ii 496
503
iii
33
78
133
iv 298
290
10-12 ... vi 59
12
443
12, &c.,
20-22,
26
446
12-23 ...
292
13,14... iv 265
13-17 ... 451
13-19 ...
491
13-19,28
-32 ...
442
14
ui 345
14, 22 ... 262
17, 29-32 U 659
18.
449
19
iv
12
442

Vene.
VoL
in

19,29,32,
58
ii
19,31,32,
58
20, 42, 43 iii
21, 22 ... vi
22

24,28 ...
25
26, 65, 66 vi
97
iv
27,28 ...V
28
i
iii

29
32
33
34

vi
ii
iv
i

ii
36

36-38 ...
36,50 ...
38
i
V
41
42, 43 ... iv
42-44 ...
44 .
45
45-49 ...
48
47

t
v

49
49-54 ... ii
50

51-58 ... ii
52.

53
iv

54,55 ...
54-57 .. ii
55
.. iu
iv
vi
66,67
58
iv
56-58 ... ii
57
iv
vi
58
i
ii
Hi
iv

Pago. Chap.
en ~"

652

Vena.
RQ

Vol. Page,
vi

ftl

217
223
312
1,2 ...... i 222
236
224
2 ....
iv 420
9 .... .... U 678
iv 108
13
.... i
80
109
290
359
592
19
.... ii 221
....
\
1TO
22
187
663
23,24 ...
169

649 xvi
301
22?
Hi)
308
699
243
988
212
603
80
389
496
134
161
12
592
34
2 CORINTHIANS,
118
337
1
use
444 i
.... ii 498
503
2 . ...
297
666
2,3...... ii 177
509
3
501
.... i 420
515
ii 627
iv 402
445
3-5 ...... ii 658
450
4
448
.... i 283
5 .. .
397
500
89
iii 25
312
105
iv
91
108
126
vi
51
129
246
..
....
ii
626
206
M
188
8-10...... iv 115
9
.... 468
664
447
10
.... i 380
12
4
659
23
500
299
457
445
547
549
491
ii 533
666
313
iv 119
263
263
334
266
234
43?
258
511
670
vi 381
262
391
20
.... iii 303
61
22
621
124
iv 156
297
77
305
349
470
591
670
284
460
21,22 ... i 267
365
iv 302

Vent
YoL
21,22 ... vi
22
.... i
iv
vi
....
24
3
.... i
7

7,10.. .... vi
11
.... i

ii

vi
.... ii

12
14

vi
15
.... ii
16... ..... iv

iii

....iii
17
1
....
1,2 ......iii
3

vi

.... i
ii
iv

vi
, ......iii

.... i

6,7 -

-10.. .... iii


8
....
8,9 ...... i
12,13 ... iv
13,14, 18 iii
14
....

17

.... i
ii
iii
iv

17,18 ...iii
18
.... i
ii

INDEX
Ptge. Chap.
417
26?
191
410
662
699
280
145
318
98
475
401
103
22
678
82
398
124
317
621
146
464
640
487
203
634
399
39
610
670
502
364
373
162
194
238
261
201
464
670
146
336*
194
219
194
667
27
297
189
199
454
585
183
237
302
294
344
221
267
368
448
41
410
499
634

OF TEXTS CITED.
dap.
VMM. Vot.
18
. .. iii 146 i*
216
239
441
614
iv
24
320
322
460
102
V
294
432
527
vi 128
2
.... iii 209
V
77
vi 148
3
.... iii 212
648
V
3,4...... iv 323
V
421
4
.... iv 387
V
340
367
368
5
.... ^ 192
V
263
.. . i 363
ii
69
628
iii 213
392
41
iv
296
320
361
366
21
V
162
246
271
7
.... ii
69
iv 326
8
2
M .... i 321
8-10.. .... ii 547
iv 122
g
.... iii 410
13
.... ii 516
iii 610
V
344
360
369
16
.... ii
67
V
337
vi 197
16-18 ... ii 648
iv
2
92
108
16,18 ... ii 408
17
.... i
399
633
ii
67
684

763
Vewe.

17

If roL Fl*
iii
iv
7

vi
17,18 ... ii
18
iii
iv

ii
iii
iv

1,8
1-10
2 .

vi
ii

iv
2. 9. 10 ..
i
iv

iv
V

vi

ii
V

ii

Yt
ii
tv

10

SI .

ii
V

vi
10,11 ... iv
11

flf*

320
463

9 1A

11 .

237
243
423
662
659
410
661
146
414
55
359
282
197
464
146
313
7
259
445
423
569
659
613
261
689
611
255
440
690
103
114
428
215
468
368
369
367
666
72
140
320

Att

316
655
661
241
2O3
415
463
699
141
178
530
408

120
iv 284
363

764
Chap.

INDEX OF TEXTS CITED.


V ol. Page. Cliap.
Verse. VoL Page. Chap.

21
82
.... iii 386 vii
490
iv 267
13
v*4
ii 627
271
14
i
7
169
441
240
547
290
ii 685
292
iii 133
312
iv 286
505
453 vi
1 .... .... iv 208
V
73
V
30 viii
167
117
226
327
266
2 .... .... i 553
296
iv 357
vi 381
554
502
4,5 .. .... ii 54?
14, 15 ... i
610
4, 10.. .... iv 122
7
iv 405
.... V
350
8
466
470
V
115
10.... .... i 512
229
635
14,16,17,
550
144
18,19. iii
10
iii
304
16, 17 ...
V
346
11
16-18 ... iv 45?
.... iii 121
17
i
12
89
.. . iv 308
515
13,14 ... ii 340
14
ii
371
7
405
14,15 ... iv 492
V
126
vi 36
162
23
14-16
296
16
... iv 104 ix
335
656
289
33?
384
6
vi
-mtf
18
4971
25
18, 19 ... V
194
80
420
417
124
18,21 ... iv
43
16,17
19
,... i
16-18 ...iv 47
ii
18
90
.... ii 620
iii 451
114
iv 206
21
262
V
205 vii
1 .... .... i
56
ii
318
48
vi 247
408 x
315
518
19,20 ... i
365
iii 248
iv 192
294
V
318
364
326
404
19,21 ... V 210
427
vi 558
430
i
20
411
431
ii 339
437
426
vi 176
645
1-9 .. .... iv 98
4
iii 149
.... vi 381
iv 316
5 ........ i 317
6
449
.... ii
67
V 300
7
.. i 636
326
9,10.. .... iii 12
vi 378
10
12
498
21
iv 348

Verse.
11

Vene.
10.

Vol. Pagf
877
380
419
{
87
iii 12?
V
164
337
414
415
i
15 . ...
636
245
2, 3
3
224

{{

616
use

92
172
565
iii 396
441

12

217
219

245
110
124
iii 184
27Q
iv
ii

OQQ

vl 228
251
14
] 234
vi 318
i
21
23
2
vi 250
2, 12 ...i 219
5
ui 458
i 224
6
241
247
7
216
219
224
487
ii 350
8
550
iv 113
13

97
4
289
ii 487
V
350
.iii 235
4, 5
iv 323
89
4,5,17- . i
5
475
641
645
ii 401
405
iv 271
340
162
383
6
iv 612
j] 475
8
vi 45
10
iv 191

Chap.
X

zi

xi, xil
xil

INDEX OF TEXTS CITED.


VoL Fftge. Ctap.
Verse, VoL Page. Chap,

.. ii 681 xjli
..
4 ii
3
. iii 26
.. iv 181
5
2
.. i 187
.. i
7
346
259
ii 6?6
476
iv 269
540
329
64?
2,3,13... ii 529
649
3
.. i 506
ii 641
ii 398
iv 174
356
529
iv 330
362
382
vi 419
10 ... ii 475
103
8. 9 .... .. iv 421
603
13
11 ... iii 470
.. ii 502
vi 328
13,14
143
14
. 1 IfiQ
.. iv 326
14
vi 269
iv 44
384

62
15
.. ii 476
vi 239
23
GALATIANS.
.. ii 547
23, &c .. i 505
1
f!
4
442 i
23-27
iv
8
iv 327
28
... i 639

62
vi 45
697
29
... iii 118
1, 12...
620
31
4
... iv 456
... iii 312
33
6
264
... iv 343
... iii 206
6,7....iii 131
26
6-9 ... ... iv 331
1-5 ...
378
vi 137
o
2-4 ... ... i
5
35
iii 14?
76
108
iv 24
384
...iii
297
2,4,7
642
... 160
7
... i 398
639
8 9 ...
10
424
... ii 340
343
458
7-9 ...... iv 109
471 iii
12
88
7.9 ...
... iv 316
91
vi 59
14
119
... i
45
15
7-10... ... ii 658
667
649
15,16 ...
69
8
16
180
... i 650
9
495
ii
70
iv 30?
415
23
438
... iv 130
. ... i 140
vi 61
5
249
... 618
10
... i
27
5,11
623
6
Ui 375
... iii 297
vi 246
vi 212
14
... i 215
476
243
60
7, 8 ...
9
ft 343
... ii 530

ill 403
... i 138
14,15 ... ii 486
iv 181
19
... i 469
191
21
... 376
11,12 ... vi 229
22
... i 144
11,14
552

Tom.
12

765
Vene. ToL
11, 14 ... i

vi
12,13
iv
13.. ..
i
14
iv

vi
17,21 ... iv
18
iii
19
20.

Pftg.
74
678
67
373
438
44
128
466
135
64
558
282
16
182
533
7
34

547
608
130
465
496
628
63?
iii 136
iv 286
294
299
345
258

ii

?1 ,

290
296
300
337
365
370
vi 64
109
u 528
V 262
538

96

iii

62
207
215
244
93
326
445
408

iv
vi
iv
1,2
i
1,3
?
Hi
H
i 610
ff ,
vi 239
it ....... V 503
9
368
i 281
10
421

iv 306
V

562
98

141
184
194

766
Chap,

iii

iii, iv
iv

INDEX OF TEXTS CITED.


Vol. Page. Chap. Verse.
roL Page, Chap.
.... 305 iv
4,5

173
339
332
5
485
330
vi 175
504
6
196
i
267
10,13
170
456
12
... ii 533
ii 177

97
189
191
306
...
11
4Qft
13
iii 475
iv 258
iv
59
270
vi 381
156
419
7
221
332
232
vi 239
9
240
iv 370
309
vi 414
10
316
iv 370
491
11, 20 ... 337
505
12
i
616
14
vi 170
iii 206
14-16 ... iv 192
177
16
226
i
53

247
iii
83
13, 14 ... iv 557
490
18
14, 27, 29 327
i
61?
15

636
15-17 ... V 178
ii 456
100
16,17
iv 469
17
472
185
302
19
98
19 . . iv 447
334
335
20
259
336
21
... i
49
S3?
iv 335
vi 466
190
19,26,2? 336
vi 351
24, 25 ...
100
21,22 ... 194
193
21,24
29
353
iii 156
22-24
30
100
ii 533
23
346

15
24
...iii 296
vi 179
1
iv 315
i
454
191
ii
10
363
iv 381
26
... ii 631
vi
45
vi 214
1, 13, 19
27
... ii
89
-22 ... iv 215
2
32?
229
2-4
iii 144
ii 528
3
289
93
4
28
... i 501
i
73

303
618
vi 223
ii 53? vi
556
iii 135
... 186
147
... ii 310
iv 455
45
457
iii 621

97
iv 438
358
215
364
240
vi 215
338
296
503
11.15... iii
83

Vewe.
10

Verse,

VoL Page,

14

iv

21

vi
15
.... iii

.... tu
16

16, 17, 24 ii
16, 26 ... iv

226
83
148
AQS
538
98
451

17

... i

iii

vi

17-21 ... iii


17,24
18
19,20 ...
19-23
20,21 ... i
20-22 ... iv
20-23 ... i
22
ii
iii

vi

22,23 ... iv
23
... ii
24
... i
ii
iv

25

... ii
vi

25,26 ... iv
26
... ii
1
... i

,,,...

ii
ill
iv

... i

286
290
682
148
121
145
197
231
238
560
136
136
603
64
16
348
228
349
453
511
628
372
417
536
71
469
319
350
238
381
433
477
67
70
67
92
404
512
229
295
666
290
294
249
532
74
75
141
349
63?
336
477
118
3
468
3

Chap.

vi

INDEX OF TEXTS CITKD.


VoL Page. Chap. Tone.
YoL Page. Ch
ii 476
S_R
7S i
3 ...
508
3-5,7,15
iii 384
-17 - 332
336
3, 5, 13,
i
8
4 ...
14
ii 49?
8_6
iU 152
vi 42?
ii 462
4,5.
3, 6
ii 501
4
667
vi 332
ii
100
6 ...
iii 133
102
134
334
W
7
7
i 449
276
iii 465
430
vi 207
502
iv 475
7-9
vi 526
ii 662
7,9
45
ii 177
666
8 ...
629
iv 464
Ui 424
iii 62
9 ...
332
465
4_j6
iii 156
5
i v 254
iv 421
9,10
477
330
i 221
10...
5 6 ..iii 133
223
339
230
357
243
6
ii
7
294
497
640
iii 131
ii 450
255
465
298
iv 432
vi 251
6. 7

92
443
i 545
14...
234
iii 136
vi 252
7
i
667
148
564
vi 174
106
317
ii 537
15...
7 fl SSI
74 11
628
iv 457
335
8
iv 112
9
vi 432
337
vi 492
10
iii 237
ii 501
16...
10, 22 ... vi 556
H
555
543
iii 603
629
iv 313
iii 320 ii
295
330
vi
94
iv
?!
1
1
18.
90
110
123
EPHESIANS.
300
387
1

59

498
8,3
11, 14 ... ii 664
i 420
3 ...
13
. i
SM
513
674
ii 502
V
363
iii
69
13,14 .. i
267
310
iii 74
272
iv 114
505
344
3-5
iii 131
13-15 ... ii 540
14
iii
69
150
151
iv 261
Vow.

767
Tent.
14

VoL Page.
iv 277
506
vi 198
194
14, 18 ...
239
16
364
16-19 ... ill 213
17
ii
17

iii 307

17,18 ... ii ' 633

191

17-20 ... iv 103


,...
85
18
18,19 ...
19

vi

,... i

iv

vi

19,20 ... iv
V

19-23 ... iii


20
,.... i
20-22

21

... V

....iii
iv

21,22 ...
22

vi

....iii
iv
V

22,23 ... i

iu
V

23
1

vi
.... i
iii
iv
vi
.... i
iii
iv

123
161
353
399
297
345
166
399
366
274
350
151
182
212
241
303
444
173
249
61
339
283
214
611
294
290
650
508
239
439
60
42
435
683
355
23
135
335
337

350
457
399
1, 2
32?
136
6
1,4-8
291
1,6....
161
2
iii 699
iv 387
610

768
Chap.
ii

INDEX OF TEXTS CITED.


Verse. VoL Page. Chap. Verse.
Vol. Page. Chap,

2
12
.... V
340 21
213 iii
2, 3 ... .. ii
91
299
13
401
.... iv 293
iv 492
V
271
V
135
16,19 ... U 620
3
i 252
195
17.....
ii 109
18
.... ii
iii 122
620
148
iii 587
V
iv
43
107
161
V
62
19
260
332
272
vi 556
276
20
.... iv 318
340
324
528
329
3,4...... ii 517
V
603
3-10... ..iii 131
615
4, 5 ...... V 276
645
661
317
4-6
iii 161
vi
37
5
i
182
56
iii 392
60
V
162
69
5, 8 ......iii 133
338 iv
5, 10,..... i
508
20,21 ... V 290
ii
6
631
vi
59
21
6
iii 72
V
258
57
22
6, 7
... iii 615
288
i
8
511
iv 104
iv 3?4
61
vi
2
V
... i
666
97 iii
350
3, 9 ... ... iii 85
4
351
26
356
V
560
vi
vi 542
37
4 6 ...
192
386
8
8, 9 ....
... i
34
63
iii 73
236
392
558
8-10......iii 134
iv 291
9
V
102
vi 559
10
vi 219
490
10
... iv 329
497
vi 105
503
11 ... V 650
iii 37
12
... i 256
251
iv 102
300
273
366
245
276
600
443
V
620
162
275
iii 395
428
587
vi 214
V
360
i
13
12
605
40
14
513
... 180
15
ii 614
... iii 237
iii 309
vi 140
iv 256
556
389
16
. .iii 591
V
66
V
294
189
16,17 ... ii 465
199
285
V

Verse.
Vol. Page.
16-19 ... iii 213
16-21 ... iv 285
17
i 177
647
611
620
iii 144
289
295
356
17-19 ... iii 134
18
iv 292

177

347

506

18, 19 ... i 623


ii 504
291
19
ii
61
iii 68
226
19-21 ... iv 124
20
i 377
561
iii 600
21
iv 158
1
vi 206
I, 2
ii 477
iii 391
1-3
iv 247
3
i 354
iv 229
426
437
3-6
ii 487
303
340
678
3,4,1416
ii 482
4
iii 144
610
vi 47
4, 5
iv 164
vi 26
4-6
ii 482
iv 463
4, 6(?)... vi 437
5
iv 233

6
6-24
7

ii 412
iv 466

308

261
343

368
339
241
522
616
vi 660
II, &c... i 112
11, 12 ... ii 356
iv 192
11.13 ... iii 201
211

8, 11-16. ii
9,10

11

Chap.
iv

EHOKX OF TEXTS CITED.


Yene.
Yd. Pig. ' Ctap. Yene.
Yol. Page. Olmp.
12, 13 . . 212 iv
26, 2? ...i 349
13 . ... ... i 603
iii 158
iv 221
430
27

26
... iv 262
496
28
... i 124
vi 227
229
13,14,!Z2,
235
23... ... iii 308
245
14
... i 475
iv 420
...
14S
ii
16
29
iii 239
ii 432
iv 310
29, 15, 16 iv 46?
30
,.-. J
Ofi
vi
2
15
... iii 239
iii 308
iv 446
iv 241
300
477
543
344
vi
60
30,31 ... iii 91
15,16 ... iii 89
31,32 ... ii 278
228
614
16
... i 642
32
... i 637
iii 234
vi
88
1
286
.... i 654
17
... ii 451
ii 355
17,18
404
iii 456
421
iv 490
18
... i
34
343
ii
24
vi 216
109
1,2 ...... 341
iv
41
1-4 .. .... i
36
2
161
.... 210
343
263
18, 19
492
500
19
... i 133
vi 114
20-24 ...iii 213
242
21
... ii
12
244
iii 305
509
iv 306
2, 26.. . .. i 219

22
3.4 .. .... ii 506
4
21,22 ... iii 146
27
22
i
88
421
98
437
5
460
.. . i 507
ii
48
656
108
vi 160
22-34 ... ii
12
6 .... .... i
504
iv 450
iv
63
492
337
23 .... ... ii 405
48?
23,24 ... iv 96
7 .... .... i 131
508
8 .... ....
294
vi 399
ii
23
24
.... iii 132
340
iv 489
123
286
204
335
212
26
.... i 103
vi 389
9 .... .... iii 593
154
349
iv 442
10.... ... ui 590
ii 188
U....
....
i 137
372
iii 156
iv
53
164
385
14.... .. - i
iv 409
9
417
ii 118

769
Vol. Pig,
iii 46
iv 382
525
16
i
681

28
17
ui 132
18
ii
83
167
304
iv 164
301
18-20 ... i 418
19
454
475
iv 281
19-21 ...
16
20
i 430
516
ii 494
22

16
22, &c.... ii 274
304
22, 23 ...
16
22, 24 ... ii 293
22,23, 25
16
22,25 ... ii 485
23
i
189
ii 294
vi
60
550
23,25 ...
56
24
U 296
vi 498
25
u 273
656
iv 290
25, 26 ... ii 284
25-27 ... i
510
25,2? iii 232
vi 526
25-33 ... ii 214
iii 143
25, 28, 33 ii 282
26
93
iv 316
431
26,27 ... vi 243
27
iy 219
470
vi
83
176
228
27-29 ... ii 285
2f
i
68
625
636
ii 284
HO
AAR
290
30,32 ...
287
31 .
iii IAS
31,32 ... i 654
290
32
i
189
vi 436

Vent.
15

770
Cta*.
,
vi

Yen*.

INDEX OF TEXTS CITED.


VoL Page, Chap.
Yene. Vol. Pee*. Chap.
... V

... ii

1,2 ....a

us ......iii

,4 ...... V
,5 ......ii
,6,6 ...
-10... ...
-18... ...
2 ., ..
2, 3 ...

vi
... i
ii

iii
iv
V

5
... ii
68
6, il ... ...
6
7
8
9

... V

... i
iii
V

11
11-18 ... i
12

ii
13

... i
V

13-17 ...
14
... iv
15
. ii
16

iii
... ii
V

17

vi
... ii
iii
V

vi

16
127
320
327
340
347
485
341
321
327
341
165
16
304
319
214
654
127
348
226
151
168
101
106
111
112
21?
322
333
157
564
16
660
16
114
486
340
293
313
380
192
346
169
16
592
289
407
559
25
401
8ft
595
695
379
664
451
416
654
358
867
396
C54
365
679
88

18

... vi
... i
ii

iv
19
20
28
24

... a

31

... II

... i

vi

337 i
27
412
181
186
229
46
138
181
699
628
663
634
228
433

iv
it

... i
ii
iii
V

7
7, 17- ... iii
... i
8
ii
iii
iv
V

9, 10... ...a
9-11.... .iv

11

... a
V

12
15,16
17
18
19
19,20
20

vi
vi
... iv
... iii
.. iv
... i

iii
iv
20,21 ... ii
20-23
... i
21
ii
iv
vi
21,23 ... iv
vi
23

478
126
263 ii
518
632
484
235
350
351
363
418
427
39
164
126
364
121
449
167
337
405
463
70
296
302
250
197
246
237
523
125
168
101
469
516
53
119
465
657
190
98
260
334
260
140

YoL Pace.

iii
V

vi
23-25 ... iii
25
.... V

27

.... ii
iv
V

vi
29

PHILIPPIANS.

3-11
4
6

Yene.
23

.... i
V

1-3 . .... a
iv
1-4 .. .... i
3
.... a
iv
V

3,21.. .... iv
4
5 .... .... i
iii

iv

5-7 .. .... i

.... iv
V

6-8 .. .... i

iii
V

6-9 ..
7
.... iii
iv
V

7,8 ...... i
7-10..

ii
iv
vi

7-11. .... V
8
.... i

iii

8,9...... vi
8-10..

9 ....

...a

9-11...... V
10 .... iv

10, 11 ... ai
12... .. .. i

666
686
691
480
516
244
381
669
78
359
364
347
433
468
403
206
240
427
611
667
360
482
487
239
358
316
477
222
469
441
24?
516
456
74
381
448
364
74
604
66
206
246
177
392
213
311
445
440
215
239
368
476
74
173
239
629
697
446
609
497
504
212
446
302
80

Tow.
VoL
.... i
12
ii
iv
V

12,13 ... i
ii
iii
iv
V

vi
13

... i
ii
iii
iv

vi
15

... ii
iii
16, 16 ... iv
16
... V

... iv
17
19-21 ...
20,21 ...
21
...ii

iv

22.'..... ... ii
iii

30
1
3

... V

... i

ii
iii

3,8-10*..
6
... i

5, ... ... i
6
...

iv

... V

7,8... ... i
ii
iv
vi
8
... i
ii

PM.

548
544
649
666
276
362
418
489
610
176
134
591
124
327
238
420
42
416
496
407
272
336
346
348
383
144
294
360
361
418
194
261
489
121
461
194
526
449
468
473
463
487
436
313
360
667
524
402
200
536
541
305
37
144
136
646
466
479
637
180
464
24
147
182
604

INDEX OF TEXTS CITED.


Ymw. 1roL P.O. OM*
111
8
iii 148
296
iv 273
V
124
230
389
vi 396
8.8i
281
366
V
8,9,11.
467
eLlo
iii 146
8, 10
IT 287
g
i 612
ii
7
iii 301
V
163
320
361 iv
361
369
vi 64
668
9, &c. ...
64
9, 10
i 468
10
426
iii 144
V
110
10, 11 ... iii 300
374
10-14 ... i 290
10.16 ...
443
12
iii 309
V
366
12, 13 ... I
641
iv 311
12-14 ... i
669
617
iii 30
146
vi 197
228
229
12, 14 ... V 426
13, 14 ... iii 413
14
hr
4
264
377
V
279
16
iv 234
377
vi 228
16, 16 ... i
19
U 446
vi
94
16-17 . ii 487
17
iv
4
613
18
iii 111
118
18, 19 ...
312
V
228
18-20 ... iii 136
136
149
1
i
666'

771
VMM. ToL PM*
19.... .... ii
64
651
V
271
.... i
470
80
ii 684
iv
13
60
283
V
20,21 ... ii 468
.... i
238
21
633
ii 628
664
iv 261
442
V
449
21-23, 26 iii 614

205
2,3...... vi 408
.... ii 640
668
vi 419
0
, j 392
ii 229
A 7
184
408
iv 111
7
.... iii 34
iv 287
V
497
644
vi 381
623
8 ........ i
ii 325
328
iii 69
iv 161
391
460
V
72
348
8,9.... .i
iv 463
vi 449
9
60
.... ii
iii 201
10
.... i
21
11
394
11-13 ... iv
77
I
12
661
346
iv
13......... i
510
ii 496
601
502
iii 591
iv 326
438
V
130
290
636
vi 261
14-16 ... ii 646
16, 16 . . i v 42
17
... ii 547
... 1
18
23

774

INDEX OF TEXTS CITED.


Vol. Page. Chap.
Vewe.
>r<A Page, Chap.
ii
550 i
19, 20 ... vi 242 U
497
249
iv 111
20
i
586
124
20,21,26
195
21
311
iv 389
22
ii 200
490
iii 125
250
21, 22 ... vi 247
21, 27 ... iv 124
COLOSSIANS.
23
ii 509
iii 239
1,2
iii 301
518
3
126
24
267
6,6
51
vi 245
6
j
666
318
7

50
26....
iii
86
9
12
192
26, 27 ...
27
iii 590
ii 514
iv
71
iii 79
9,10
ii 175
iv 282
iv 303
289
9,28
ii 465
vi 432
10
iii 483
28
iii 205
iv 460
206

296
28, 29 ...
84
29
525
63?
11
478
iii 207
532
vi 118
I

214
iii
83
'11, 12 ... iv
1
84
1,2
108
vi 425
2
12
i
507
i
642
ii 690
iii 304
iii
49

81
iv
8
354
524
277
278
vi 420
3
514
ii
16
642
iii
82
vi 206
iv 319
214
449
239
286
240
591
12-14,163,9
653
19, 27. ii 493
3, 9, 10 . i
502
5
13
146
iv 379
194
iii 109
5-7
15
i
362
6 . ..
iv 129
iv
55
382 Hi
446

327
15-20 ...
259
356
16
249
365
16, 17 ... iii 298
525
16-19 ... ii 497
iii 416
6,7
7
18
Hi 309
i
511
286
iv 455
vi 550
363
18, 24 ...
60
364
19
}
502
370
iii 618
iv
60
iv 279
93
284
9
i
177
286
367
vi 219
467
19, 20 ...
236
140
Vewe.
19
19

Verse.

1. Page.
205
286
287
311
432
vi 227
10
i
510
iii 311
249
272
vi 228

i
67
229
11, 12 ... ii
93
iv 554
12, 13 ... ii 327
40
13
. .i
457
13, 15 ... iv 254
14
iii 296
15
i 460
506
ii
45
iii 312

233
243
261
491
16
vi
79
17
193
18
iv 370
vi 120
561
18, 19 ... 679
18, 21 ... iv 370
19
iii
89
228
234
iv 129
371
vi
57
61
7
276
20, 22 ... i 556
22
iii 143
23
iv 320
vi 448
ii 493
1
569
iv
44
447
1,3,5,8,
9
ii
96
258
1,4
1-6
ii 468
1-25
494
2
i
390
396
iv 426
442
2-5
472
3
292
338
3, 4
ii 666
Q

Cbp.

iii

INDEX OP TEXTS
VuL Page. Chap.
Vmw.
V ol Page,
17
3-6 .. ... ii 688 iii
iii 312
4
544
vi 118
18
iii 303
ii 296
iv 449
340
18, &c....

213
274
290
356
18, 19 ...
5
.... i
51
485
19
54
275
63
214
19-25 ...
460
20
347
656
485
iii 135
341
20-22 ... ii 309

108
21
i
346
5,10 ...iii 308
iii 164
.... .... 472
25
22
ii 380
6,7.
g
.... ii
48
486
iii 468
650
22, 23 ... ii 319
8,9 .. .... ii 433
10 .... i 606
114
22, 24 ..
23
ii 401
313
iv
41
380
326
489

85
23, 24 ... iii 485
24
286
ii 383
294
iv 414
11
iv
1
.... i
646
ii 113
621
214
ii 113
3?2
486
497
2
iii 304
229
iv 196
250
12
2_6
.... i 220
iv 410
3
250
ii 181
4
ii 372
699
5
iii 121
i
529
5,
391
iv 453
6
302
i
145
12,13 - ii 477
ii 421
vi
88
iv 443
213
8, 18, 22,
13
23
.... i 349
vi 274
12
iv 295
iii 312
14
.... ii 347
479
15
iii 391
i
135
iv 463
ii 221
16
16
.... i 145
560
475
ii
61
73 1 ESS A LO IANS.
75
80 i
1-3
i
416
8
82
189
84
ii 530
106
681
436
iii
53
465
iv 453
iii 306
vi 396
iv 4?2
4, 5

81

559
180
6
* vi 342
i
545
.... ii 245
iii 212
501
vi 377
543
382
6
6?8
i
667

773
Chap.
i

ii

iii

iv

Vene. YoL Pmf*.


7
... i
36
9
..* ii
51
200
10 ... i 603
ii 618

148
153
473
491
1, 2 ... ...iii 460
7
... ii 102
iii 460
336
7. 8 .. . iv 123
7,8,11 ...iii 167
gi
638
ii 486
iv 453
10 ... ii 110
43?
10-12 ... iv 160
11
316
13
... iii 109
iv 181
321
323
352
620
vi 647
16,16 ... iii 24
16
... iv 211
588
154
198
657
19,20 ...iii 124
20..
206
5
... 337
10
... i 628
12
642
427
13
i ..
699
3 ....
ii 174
iii 141
431
599
3, 4 ... ... vi 354
3-6,7 ... 437
427
3-7..
4
... ii 299
6
... i 212
229
6,7. ... 437
7
430
9
... ii 372
iii 161
11
... iv 250
12
... i 532
ii 328
14
iv 257
452
16
... ii 118

148
462

774
*

:INDEX OF TEXTSi c ITED


Vol. Pag.
Chap.
Vwte.
VoL
16, 17 ... ii 625 2 THESSALON IA NS. ii
9, 10 ... iv
212
9-11 ... vi

17
7 Chap.
Vene.
V ol. Pag.
9-12
3
601 i
i 575
10 ... .... i
293
ii 530
iv
3, 4
500
354
V
vi
vi 460
3-5
vi 240
5
17, 18 ... ii 468
206
10,11 ... V
18
Hi 146
239
vi
6, 7
iv 472
211
10-12 ... V
1-11....
472
U_9
V
293
3
{ 316
6-11
ii 481
vi
7
342
V
148
11. ...
467
241
11,12 ...
iv 118
12
249
6-8.... .ii 690
13
iv 210
7, 8
.... i
7
.. iv 526
V
463
ii
9
.. ii 629
iv
627
iv
ii
618
7
7-9
V
137
iv 256
8
473
ii
25
V
11
.. i
145
138
V
iv 467
312
11-15 ..
472
471
vi
ii
13
482
476
14
478
4?8
13, 14 ... V
607
599
iv 376
iv 555
8,9
vi
14, 15 .
453
V
487
15
16, 18 .'.'ii 558
8-10
ii 492
9

17
172
iv
16
7
229
iii
207
323
10, 11 ... V 354
iv
iv 46
10, 12 ... iv 108
16,17 ... ii
11
138
ii 632
iv
18
599
iv 297 iii
iii
1
18, &.... i
22
335
iv

21
1 .... iii
56
vi
17
1
V
iv 469
.... ii
517
3 .... .... iii
2
vi
564
I
3
4
i
5?9
i
73
654
V
iii
217
5
22
.. i
23
3,4,8... vi
5
65
3,8-10...
353
iv
134
3-13
353
6,10, 12 ii
4
vl 168
iii 231
6-15..
i 289
23
404
10, 11 ... i
iii 248
V
559
Hi
.... ii
652
367
6
vi
597
iii
iv 309
18
11, 12 ... iv
.... I
312
20
14
V
429
46
vi 228
145
23,24 ... i
263
6,7, 101 TIMOTHY.
iv 108
12
9
i
1
It,
V
351
6-8
4
7
V
429
338
2.
4
25
418
vi
10
8
27
i
557
62
4,6...... ii
5
558
V
626
vi 542
vi
13
146
ii
iv 330
8,9
9
vi 122
iii

I' .::.

Pat.
330
11
24
44
175
13
15
28
93
536
671
14
40
330
11
267
629
7
129
318
294
430
594
55
214
360
592
377
407
517
527
312
282
546
102
460
417
210
489
484
585
153
593
280
339
488
231
283
458
474
467
163

124
264
371
331
5
473
347
527
152

INDEX Of TEXTS CITED.


V ol. Page, Chap. Veree.
V ol. Page. Chap,
9

347
iv 382 iv
375
9, 10 ... iii 607
93
10
9
iv 412

i
216
149
232
428
12-17
13
290
9,10 ...
196
15
143
11
11
2
622
vi
78
12
ii 339
2,4,5,11,
12
13
i
41
345
123
2, 10 ... iii 203
4

iii 310
238
iv 147
329
V
325
335
vi 174
323
i
208
124
239
377
14, 15 ... ii 497
V
215
7
ii 666
14-16 ... V 360
9
i
4
i 371
15
668
473
iii 33
V
367
391
9, Iff.
iii 85
11
451
iv 290

V
15
16
16
339
iii 239
i 363
vi
36
17
iv 112
54
i
38?
466
45
ii
i
19
6
147
74
649
354
iii 298
384
iv 456
iv 336
V
64 V
V
81
72
364
73
666
209
671
337
vi 411
338
20
iv 487
346
1,2
V
350
707
1,2,4...
202
363
2
ii 314
663
iii 318
vi 227
iv 381
432
{
482
73
488
iii 699
11
V
iv 370
4
ii
25
V
461
iii 429
664
5
i 509
1,2
ui
10
iii 308
iv 330
iv 427
vi
10
V
629
109
vi
21
37
227
22
ft, 6
111
167
s
6
ii
7
78
V
171
79
266
1-9
V
18
i

8
2
ii
79
188
96
iv 230
4,6
36
vi 280
ii 191

!u ::::::

775
Verne.

VoL Pag.
4, 6 ... ... ii 324
331
5
51

59
101
106
331
7
iv 485
vi 213
... i 240
8
383
iii 333
432
iv 142
557

74
192
342
vi 209
10
... i 375
ii 486
iii 335
12
166
iv 449
13
... i 160
ii
60
iv 372
13,15 ...iii 403
13,15, 16 iv
26
14
... ii
76
15
... i 615
iii 61
15,16 ... ii 660
16
,... 618
1
... i 163

ii

3-25
4

i
ii

3
6

6,12
8

vi
i

iv
9-11,14. vi

10
ii
11,12 ... vi
12
i
IS
iv

15.

346
413
287
121
313
321
431
368
189
230
243
380
392
640
322
343
169
166
403
422
342
359
326
368
73
251
371
467
73
80

776
Chap.
f

INDEX OF TEXTS CITED.


Vol. Page. Chap.
Verse,
Vol. Page. Chap.
.i
636 i
18
.... i 230 vi
17 .... iv 418
iv 442
17,18 ... vi 239
460
21,22
133
vi 213
22
122
19
iii 146
ii 350
514
_ I!
11
24
.... i
540
20
iii 563

11
1
.... ii 379
518
506
522
iv 433
vi 250
3
.... ii
11
2 TIMOTHY,
3,4 ..
ii
487
3-5 .. .... iv 193 i
2
- f 9.RA
3
i 386
.i
4
4 ......... ii
14
472
392
ii 200
5
24
3,4 .... i
5
5
vi 127
169
6,6 .. ... iii 30
ii 101
6
... ii 127
108
550
313
7
669
329
8
... i 394
334
6
ii 566
i
444
iii 403
557
9
... i 476
ii
82
657
6, 8, 12.. .
9
7
658
. ii 465
660
iv 114
ii 398
382
8
411
. iv 264
9,10.. ... i 440
8-10, 12 .
10
ii 657
8,12
. ii 658
9
9-11.. ... i 587
i
667
10
65?
iii 133
iii 578
176
10,21 ...
81
279
11
.... ii 477
505
478
vi 409
12
10
... iii 146
- ii 632
iv
31
659
130
664
358
iii
43
363
iv 206
13
557

73
13-16 ... iv 473
vi 454
15
... ii 495
10, 12 . . iv
12
11
iii 303
. 650
286
11, 12 . . iv 101
12
15,16 ... iv 456
. ii 514
16
... i 362
iv
62
363
355
603
iv 455
iv 285
353
432
535
17
... i
376
vi
35
388
391
13
656
. i 150
ii 569
354
iii 414
ii
103
178
120
17,18 ... i 224
335
664
iv 455
17-1

Verse.
16

Verse.
13

Vol. Pag.
. 517
vi 337
U
.... ii
56

11
518
53?
i
73
15
80
15,17 ... iv 265
16
... ii 200
18
.... iv 472
vi 191
211
1 ........ i
612
371
2
... iv 264
596
3
... ii 338
4
356
5 ...
654
7

7Q

10

vi

24

iii 444
vi 246
11,12 ... iv 448
255
11-13 ... i 303
12
UfiftR
13
... i 304
vi 202
14,15 ... ii 486
14,24
487
15
iv 416
16,17 ... 366
16-18
408
443
17,18
19
i
168
ii 496
505
iv 413
283
385
407
vi
71
413
21
... i
67
22
291
ii 200
23. .
iv 371
23-25
230
24
... ii 124
24,25 ... iii 460
24-26
206
25.... .... i
142
252
6fi7
ii 477
iv 348
431
373
vi
89
25,26 ... ii 487
146
26
.... i
40
252

INDKX OF CITJfO.
Chap.
TOM.
oL
ii p*.
606 i
iv 321
331
V
67
627
591
vi 298
542
647
16, 17 ... U 440
HI 697
iv 85
17
iii 479
vi 138
19

69
1
241

VoL Pace. Chap.


26 .... iv 897
1,8 - ...i 686
1-8... ... ii 486
1-4 ...... i 625
1-6 .. .... U 607
V
461
vi
25
1,5... ..
10
2
.... ii 848
iii 136
384
2,8......i 124
3-8 ...... V
17
4
....i
45
648
656 iv
Ui 149
iv 392
4,5...... ii 488
.... iv 129
6
V
285
.... iii 600
6
,
,
.
,
ii
5
7
iii 855
V
526
26
7,10.. ....
81
8
366
vi 12
.... i
261
10
V
25
12.... .... i
476
465
V
vi 246
....
i
13
129
' iii 485
320
iv 543

Yen.
Ui

14....

.... V

14,16 ...
15

.... i
ii

iii
iv
V

vi

15,16 ... iv
15-17 ... ii

vi

15,17 ... V
16
....ii

70

354
518
68
670
151
226

3So7
468

17

63
101
112
886
807
394
318
328
591
642
316
108
639
601
62
101
106

vi

211

1,2,6,6,
8
iii 486
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1.8
472
i
2
140
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8-8

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iv
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i
if

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362

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11

.... iii 203


V
628
.... ii 200

13

.... i

15

678

18

vi

.... i

292
297
iii 162
166
.. .... ii 324

5-13...... vi
7
.... ii

iv

7 8 . ..... u
8 ....
10

vi

506
250
329

359
449
122

317

iii
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iv

378
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381
196
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vi 109
10-12 . iv 613

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522
11

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11,12 ... ii

TITUS.

777
Yen,
You Pit*.
2 .... .... i 256
U 630
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664
iii 44
299
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852
3
853
5, Ac.
701
.... ii 836

667
146
491
501

697
iv 432
V

vi
11-14 ... iv

421
96

778

iii

INDKX Or TEXTS CITCD.


Vm.
VoL Page. Otep.
Ten, VoL Pa. Chap.
ili 613 i
11-14 ... iT 453 iii
7 ....
478
8 ......... i 688

16
iT 443
92
366
1L.15 ... 666
Ti 64
12
.... i 476
213
iT 388
8,14.
i 602

72
Ti 249
ii seat
600
10
12,13 ... i 525
487
Ii 689
488

73
366
is .... ii 92

36
ii
iii 145
hr
13
14
PHILEMON.
123
206
2 ....,-- * la*
462
221
11 .... ii ftJU
14
... ii 471
490
iT 431
462
HEBREWS.
172

A
229 i
406
61?
Ti 143
Tl 534
1,2.. .... iT 321
171
194
211
16
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ii 329
2
.... IT 827
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58
606
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iii 156
269
1
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2
... i 630
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46
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480
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612
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iii 118
236
256
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455
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44
3,4...... i 634
247
... ii
61
...

245
3,4,1,
4,7 ...... Ti 251
.. vi 56
6
4.5 ..
943
... ii 327
til 381
.... ii 136
392
5,13...... 240

iT 318
.... iii 315
111
298
276
207
288
241
289
244
335
248
Ti 191
311
252
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7
5,6 ... ... 339
.... i 447
181
5,7 ... ... Ti 64
8
193
464
9
236
286
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11,12 ... iT 87

?...:

VMM.
VoL F*.
13,14 ... vi 112
14
.... i 597
674
ii 623
iii 312
336
392
iT 318
331
335
501
Ti 193
274

.... i 180
iii 366
524
Ti
93
9
.... ii 133
2,8......iT 207
3
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268
213
366
491
584
599
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596
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4 . ......
78
7
333
9
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iT 334
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10
... i 399
iii 25
iT 431

10
341
358
331
10.13
10,13 ... Ti 416
11
... i
7
258
340
430
11,13 ... ii 486
336
13
... i* SOU
13-15 ... 207
14
... iu 144
225
242
251
14,16 ... ii 666
14-18
608
14
... iii 313
16,
... 143
159
344
482
Ti 243
423
... 178

779

INOKZ OV TXXT8 CITKD.

Chap.
U

Tom.
16

>roL
i
U
iii

17

ii
iii

vi
17,18... iii

iU

iv

ii

vi
1,8 ...... iii
iv

3 ...."!!! vi
6
7.
8
12

ii

iv

12, 18 ... tt
18-16 ...
12, 18 ... iii
13
i

U
111
iv

14
16
iv

1 A
2

iii

i
U
iv
iii
ii

i
iii
iv

13, IS ... ii
IS
i

Paf.
607
61
896
840
891
639
899
863
113
141
880
114
367
16
879
436
89
688
100
61
148
61?
414
803
68
111
368
370
630
607
668
74
34
146
890
678
371
690
683
884
364
376
371
404
144
617
883
367
80
61
618
681
146
63
88
423
440
641
646
213
323
613
397
308

TMM.
ToL Fife. Cbap.
13
.... i 401
411
648
689
U 397
111 330
362
462
14
617
vi 66
114
14.16 ... 11 666
iii 302
iv 109
804
14,16 ...i 366
iv 114
813
.... 1 611
16
ii 176
867
309
343
vi 113
327
16,16 ... iii 141
16
... i 27
366
ii 179
600
621
tii 220
312
486
463
vi 381
419
1
... U 498
1,4,6, 7. iii 622
2
... iv 449
267
vi 113
4
... 669
... iv 69
7
444
140
222
240
491
7, 9 ... ... iv 106
8
... iii 26
iv 74
9
... ii 666
iii 40
iv
8
266
11
... ii
17
70
11,12
123
466
12
5
101
102
104
304

12
18,13
12-14
13
13,14
14

.v
. ii
.iv
.v
. iv
.tt
iv
v
vi

83
108
880
84
884
686
373
363
61
888
.U
8
101
108
688
v 346
349
876
404
. ii 104
v

688

441
486

.iii 161
. U 678
491
vi
88
3
, v
4,6.. i 643
iv 861
vi 400
4-6
i 461
643
iv 809
4-9
tt 681
680
4,6,9...
4,6, 10. v 436
6
., iv 403
vi 133
6-8
i 646
6
110
iv 448
v 866
itt 477
iv 177
7, 8
ii 681
8
i
89
9
268
v 348
360
10.
iv 463
v 613
vi 311
261
660
11.
iv 269
vi 382
418
U, 13 ... i 437
694
11,19 ... vl 397
13
iv 438
vi 124
13
v 201
13-18 ...
178
506
17

780

INDEX OV TEXTS CITED.


V oL ftg*. Chap. Vene.
VoL Page. Chap.
17, 18 ... ii 630
.vi 227
iv 114
508
27
V
297
511
333 vill
1
iii 613
17-19 ... iii 134
2
221
17-20 ... iv 93
3
ii 176
98
vi 607
18
i
256
431
ii
98
206
523
629
iii 312
6,10-12.
102
V
101
6-13
99
199
196
7
362
7-9
97
644
10
76
vi 389
311
401
182
500
vi 399
19
iv 262
612
vi
56
10, 12 ... iv 65?
19, 20 ... iii 146
12
vi 141
20
313
513
V
258
13
iii 454
vi
518
1,3
17
126
ii 307 ix
7
7
603
9,10 ... V 106
7,9,13... vi 506
12
196
9
i
4
vi 507
17
12
611
18, 19 ... V 196
12,13 ... 210
19
iv 123
12-14 ...
18?
22
ii
12,15 ... vi 236
97
V
170
249
240
12, 24, 26 211
vi 264
13, 14 ... vi 50?
24
V
334
14
i
4
24-27 ... vi 566
23
24-28 ... V 311
iii 245
26
i 611
249
ii
231
7
91
vi 114
245
242
499
246
514
512
16.
639
iv
7
666
190
iii 302
206
iv 271
263
V
211
vi 24?
241
15-18
178
254
ii 344
16, 17
257
170
301
224
325
19
146
352
22
ii 334
505
iv 527
vi 244
224
245
vi 336
483
417
iii 618
22,23 ... 100
22,25,26,
iv 439
26
28.
vi 665
V
169
239
23
431
262
24
ii 666
vi
vi 111
56
26
131
57

Vene.

TU

Vene.
26

Vol. AC.
iii 296
vi 508
27
ii 376
661
iv 266
460
vi 461
2?, 28 ...
512
28
216
263
vi 211
611
1

15
iii 441
191
509
2
i
23
vi 198
3
ii 226
4
210

6-7
vi
5-11
5-7,14... i
5, 11, 12 vi
6

6, 7
vi
7
iii
iv

171
605
22?
504
504
225
609
572
65
438
174
222
10
ii 485
iii 620
vi 511
10-12 ... i
179
11, 12 ... vi 522

11,12,14,
18

12
13
14

iii
ii

vi

19.

.iii

19,20... i

19-21 ... iii


19,21,22 i
19-22 ... iii
19,23...

iv

19-39 ...
20, 22 ...
21
ii
22
i

565
211
313
131
210
136
146
228
241
245
316
220
235
367
511
544
220
366
249
44
114
452
407
176
4

Chap.

INDEX OF TEXTS CITED.


ToL Page. Chap, Terse.
V OL Page. Chap.
38
90
.. ii
iii 411 xi
360
V
30
vi 382
366
426
367
363
22,23 ... V 364
38, 39 ...
39
23
630
... ii
356
i 443
iii 62 xi
V
349
iv 115
352
452
359
368
1
\ 256
23.24 ... iv 114
24
145
ii 408
... i
513
iv 229
29
V
652
vi 249
iii 437
14
25
... i
160
iv
55
vi 18
26
... iv 184
203
vi 529
456
...
i
359
73
26,27
vi 403
26-31 ... iv 476
2
119
346
26,31
27
43?
2,38,39 U 503
98
2 39.....
657
V
4
140
223
143
225
339
334
28
... i
179
497
180
vi 251
6
186
159
iv 283
366 xii
if
6
...
i
28,29
187
484
V
8
28-30
213
320
29... . ... ii 133
467
iv 209
662
283
659
519
673
V
198
iv 100
228
476
30
V
.... ii 331
357
30,31 ... V 477
694
31
.... i
154
642
ii
1
vi 312
7
{
V
268
266
313
626
406
ii 200
160
407
fi 684
8
32
657
34
.... i 268
V
164
9
\ 617
282
10
iii 79
623
vi 423
691
11
35
560
344
13, 14 ... iv 66
36,37 ... iv 94
36
.... i 632
13-16 ..
461
664
16
694
iv 90
iii 343
37
303
98
17
344
395
17-19 .. Hi 438
iv 17
. 333
19
461
V
38
.... i 446
20
Iii 458
24-26 ... vi 423
607
iii 344
24-2? - iii 147

Ten,
22

781
Tene>
Vol. Page.
24-27 ... iv 62
25
4
406
409
611
vi 198
246
26,26 ... iv 12
26-27 ... i 548
26
516
698
iii 296
26,27 ... i 660
iii 72
iv 23
27
285
359
31
... ii 602
32
.... iv 550
33
... ii 496
33-39 ... 346
34
.... 521
34-40 ... i 374
35
.... 218
455
36,37
477
37 .. . vi 33
37,38 ...iii 396
410
vi
70
.... iv 462
1 ........ i
96
292
443
472
563
649
iv 438
126
249
279
vi 231
405
1,2 .. ....iii 146
354
1-3 ... . i 633
1,8 .. .... ii 597
2
... i 461
501
598
ii 648
484
iv
61
441
445
140
oon
237
350
351
3
.... i 621
iii 469
4
.... i 286
22?
231

782
Chap.

xii

Verse,

Vol.

4 ....
5 .... .... i
iii
iv
5,6 . .... vi
6-11.
iv
6-12. .... i

....

ii
iii

6,7 .... ii
iii
6-8 ...... i
iii
, 8 .. .... i
ii
6,8,* e... i
7
.... ii

7,8 ...... ir
8
....
9
.... i
ii

iii
iv

9, 10.. .... ii
10......... i
ii
iv

vi
10,11 ... ii
11
.... i
ii
iii
12
14

.... ii
.... i
ii
iii

iv

vi

14,23 ...iv

INDEX
Page. Chap.
626 xii
394
3
89
243
71
426
423
546
139
164
470
182
396
604
182
394
331
604
67
341
72
332
167
304
306
317
401
692
181
582
61
70
341
660
698
398
176
332
62
431
333 jrfii
67
398
166
22
32
591
266
669
451
46
61
410
579
194
273
374
116
474
530
694
213
214
277

OF TEXTS CITED.
Vene.
VoL Page, Clap,
i
73 xiii
15
80
iv 486
487
vi 231
16,16 ... ii 60?
16
.. i 660
iii 166
iv 485
17
.i
72
374
514
vi
56
21
. i 362
22,23 . . iv 261
22-24 . .ii
42
iii 223
237
iv
50
337
vi 124
23
ii 691
501
vi 669
24
iii 303
170
205
213
234
vi 266
383
24,25 ... 213
.
Ift7
25
iv 207
213
25, 28, 29 iv 4?5
28

iv 314
460
28,29 .. . ii 476
139
. iii 350
1-19
. iv 452
2
. i 227
228
2,3,16...iii 350
3
. i 221
234 i
637
iii 122
4
. i 474
ii 279
vi
78
364
5
.i
J89
378
ii 468
498
661
564
iii 416
297
5,6
..ii 182
iii 484
5,6,8 ..
160

Vene.

VoL Page.... i
36
364
7,17-.... vi 43
i
36
8

308

iii 313
207
.... ii

vi

10,15
....
12
13
13,23,1M,

27...

14
15

325
338

345
405

38

114

220

430
309

535

.... ii 623
... i 430
ii 226
245
494
678

15,16 ... vi 509


16
... i 233
iii
17

iv

18
... i
iv
20
... ill

20,21 ... tt
vi
... ii
21
22

239
243

368

374
118

208
490
5
418
303
178
498
261
175
494

vi 224
... i 630

JAMES.

... vi 381

423

2-6 ... ... ii 658


2,12... ... iv
91
... 364
3

4
5

368

... i
iii
iv
... i

594
343
404
215

ii

144

iii

vi
5,6 ... ... iv
5,17
ii

287
OQQ
39

279
671
200
139
376

Vme. ToL
6,17...... iii
6.7 ...... V
6-8 ...... ill
6,8...... i
8

INDEX OP TEXTS CITED.


Fft*. Chap.
Tene. "V ol.
Chap.
SO? i
26
153
857
28

544
548
26
V
9 10......iii 401
12
.... i
103
171
899
iv
8
vi 209 ii
210
211
18
13-18 ... V
14
.... i
62
15

17

vi

10. ....... i
ii

19
20

460

92
89
293
ii
67
V
120
.... i
42
382
639
ii
23
62
174
233
657
iii 141
358
476
iv 299
300
322
V
87
350
373
639
ii
.... i

238
43

63
355
iii 612
iv 318
329
.... ii 479
iii 157
ii 430
.... i
141
ii
iv

372
224

231
47
70
iv 181
vi 176
219
7
22... ..... i
22-24
558
28
.... iv 322
24,25 ...iii 360
25
.... i 430
21

.... ii

395

26
27

2-4
2,4
2. 5 ...
5

vi
ii

226
459

iv 443
i 162
239
250
625
iii 58
130
iv 481
371
iii 400
505
V
319
273
i

ii

iii
iv

if

8
8, 10
10

iv
vi
iv

iii
V

vi

612
665
25
613
198
346
871
506
240
226
239
302
375
485
98
167
175
188
220
387
503
305
52

10, 11 ...

13

14

462
iv 252
V
478
vi 26
48

Hi

243

783
VMM
21.
23.

180

iii
iv
U

i
ii
iii
vi

.... i
iv

666

895

67

141
235
46
844
4?9
480
641
427
162
230
887
412
291
423

5,6. .... iii


56
6 ..... .... i
ii 296
423
424
iv 223
6,8...... i
625
7, 8 ... ... ii 422
13
477
13,14 .. iv 238
14-18 ... ii 487
... i
15
349
387
ii 401
15,16 ... 108
15-17 ... ii 467
16
... vi 388
16-18 ... iv 230

17 .. ....ii 477

17,18
1

1,11.
2 ....
2,13.

3 ....

5 ...

$'..

iii 310
07

251
346

...iii
i

14-17 ... iv 344


15, 16 ... i 63S
430
16
iii 58
17

7
V
364
17. 18 ... vi 215
388
i
18
374
vi 396
18,21,22
249
i ens
19

YaL
... ii

8,7

7 ...

iv 132
613
523
... iv 480
... I
658
ii 360
464
iv 398
137
... ii
4?
... iv 228
808
... ii 234
... i
296
660
...i
586
656
65?
iv
52
475
670
.iii 599
455
ii
62
iii 146
882
884
iv 52
74
110

784
Chap.

iv

INDEX OF TEXTS CITED.


Vol. Page. Chap. Vene.
ToL Page. Chap.
7
14ft i
.. iv 282 V
20..... ... <
406
vi
51
358
vi 238
7, 8 ...... i 40?
1 PETER,
8
64

an
ii 678
IT
41
v 679
2
... iii 424
47
384
444
8-10....
294
377
11
.. ii 450
389
IT 388
2,3 ...... ii 498
12
.. i
23
2,3,5
531
ii 318
2,4,6
629
3
464
... i 420
13
47
ii 355
14
.. i 477
464
iii 388
iii 310
14. 15 ... iv 33
374
16
.. i
631
3,4,9 ... iv 123
1-3 ......iii 415
3,21...
114
4
1-5 ...... i 212
... i 187
1-8 ...... 409
565
2
334
626
3-8 ...... ii 373
661
4
367
664
5
.. { 648
iv
7
iii 474
447
7
.i
108
667
7, 8 ...... ii 478
334
vi
18
343
9
.. 461
364
10
.. iv 106
497
vi 281
4, 5 ... ... i 254
125
10, 17
iii 135
11
.. iv 79

98
5
ii 189
... i 264
iv
60
ii 632
13
.. ii
75
iii 141
80
412
85
585
685
292
iii 478
351
14
.. vi 435
536
15
.. i 293
vi 376
ii
82
5-9 ...... ii 464
5-11...... vi 249
499
iv 139
5-18... .. iv 472
6
16, 16 .
139
i 298
16
.. i 293
327
ii 571
471
562
iii
35
*
ii 173
... ii
67
186
... i 260
251
398
iii 141
426
iv 168
548
419
iv
79
393
354
vi 566
vi 243
17
.. i 443
396
607
7, 8 ... ...iii 147
8
19,20.
635
... i 170
iv 436
175

Verse,

M:::

Vene.
8

Vol.
i

iii

iv

. .i

11,12 ... ii
iv
11,22
12 .
. iii
iv
18

i
ii

14

iii
vi
. ii

14,15

14-16
14,17
15
... i

vi
15,16 ...iii
17
...
18

vi
... ii

vi

18,19 ... ii

vi
19

... ii
iii
iv

vi

20
. iii
21.. . ... iv

Page,
375
453
132
219
25
56
69
305
18
65
360
648
478
280
361
356
361
20
331
324
295
13
329
212
412
513
689
62
191
25
341
384
430
333
343
414
72
282
427
436
213
216
132
332
489
212
312
230
334
407
139
224
45
332
194
245
131
618
283
288
57
606
299
123
349

Chap,

INDEX OF TEXTS 4HTED.


Vene.
VoL Paj. Chap. Vene.
VoL Page. Chap,
21
. .. 365 ii
....
.v
g25 iii
22
.-. i 636
Ti
217

23

ii
66
iii 371
3?2
i
5MU

ii
iii
iv

iii
iv

it

612
269
318
324
194
336
417
24,25 ... iii 181
1 .... .... i 630
ii
48
400
1,2 ..
ii 530
iii
91
... i 253
456
546
ii
55
63
122
iii 612
337
353
2, 3 ... ... iv 295
388
418
3
. iii 54
55
... ii 684
4, 5 ...... i 441
ii 529
Ti
60
4- ... ... 289
4-7 ... ... Ti 57
6
mean
299
401

55
197
251
518
5, 9 .... .. i
612

3A4
189
, 8 ...... i 513
7
.. ii 536
iii 678
iv 190 iii
405
229
Ti 422
7,8 ..... 365
1-4
8
9
.. ii
23
ir 102
166
276
290
333
438

11.... ... i

vi
.. i
iv
vi
12, 15 ...i
11

13,14
13-10
14
.... iii
12

15
17

Ti
.... ii

18

iv
.... ii

19
... !
19,20 ... i
ii
20
21

iv
*

21,22 ...iii
21-98 ... i
ii
22,23 ... iv
23
... iii

24

iv

Ti
1

249
110
460
67
578
394
407
231
368
461
250
36
708
709
702
167
415
57
599
250
450
476
482
350
380
486
223
423
319
478
499
456
437
448
75
231
467
37
497
443
106
74
223
437
265
242
383

AR IT

656
1, Ac. .
271
284
1,1...... i 165
ii 290
485
iv 412
1,4-6.-. ii 330
2
2-4 ......iii 497
4
477
ii

785
Vene.

4
5
6
7

Page.

iii 391
498
i
164
il 295
296
i
150
189
412
667

ti

iv
8, 9 ...
9 ....
10,11
11
12

.i

.iii
. ii
iii

Ti

238

27
277
281
286
287
342
164
242
359
106
655
475
426
168
97
111

i
530
14, 15 .. iii 38
15
104
477
516
363
653
, vi 427
13

15, ( .. i
18
ii

19, 20 .

401
473

91

73
264
266
vi 511

20
21

iii

ii

456

701
4

48
93

104

22
4

.
10
10, 11

! 430
239
i
44
132
167
iii 46
ii
IT 167
ii 314
450
ir 223
i 227
iii 570
473
Ti 449

786
Chap.
iv

INDEX
Vene. VoL Face.
11
... i 225
477
628 Chap.
iii 204 i
iv 460
466
12
.... i 326
12-16 ... ii 657
13,16 ...
10
14... ..... i 427
ui 579
15
.... ii 458
iii 66
iv 467
16
461
... Hi 182
17
18
... ii 617
iv 34
46?
19
... i 380
iii 135
485
iv 101
113
1
... ii 369
679
vi 60?
1.2 ... . . iv 414
vi
59
1-4 ... ... 486
3
...iii 404
691
4
. iv
7
5
... ii 306
532
iii 146
391
393
iv 24?
444
6
.. ii 386
iii 393
iv
61
239
7
.. i 392
ii
68
499
341
8
.. i
07
449
iii 575
480
8, 9 ...... ii
92
9
559
358
367
10
.. ii 498
iii
80
iv 301
309
312
288
13
.. ii 530
vi
92

OF TEXTS CITED.
Chap.
!

2 PETER.
Vene.
1

VoL Page,
f
4A

346
347
679
vi 144
1,2. .... 654

!
O1 A
1-4 .
2 .... .... ii 529
AQfi
2
2-n. .... lv 467
3 ....
276
3,4..
114
276
466
3-11..
473
4
.... i
89
442
547
612
ii 369
iii
30
66
144
669
iv
41
282
299

72
286
297
335
404
591 ii
vi 186
37
402
421
4-10... .. iii 134
5
413
vi 424
6-7 ...
17
364
5-10... ... ii 666
7
. . iii 376
8
... ii 519
8, 9 ... ... vi 375
9
. . ii 98
161
10
.. i 24

268

269
324
456
642
iv 2?6
180
282
341
360
378
10, 11 ... i 283
549

Vene,
VoL Page.
10, ... iv 31
11
,.

iv

7
282
60?
vi 418
U o
1ft *

18
27
12-15 ...iii 360
IS
/
16, 17 ... v 598
17, 18 .. .iu 147
18, 19 ... ii 64
IQ

iv

vi

19, 21 ...
20, 21 ... iv

iii
iv

iv

1,2
1-3
2, 8
3, 13
4
4, 17
5
6

7, 8
8
9

10
12
13
14

vi
ii
vl
ii
i
ii
iv

iii
vi
iii
iv
i
iv
iii

ii

324
Hid.

323
191
262
564
600
613
617
644
665
399
401
547
831
68
588
321
13
691
603
677
284
371
18
369
370
493
144
606
10
428
167
209
399
473
456
135
110
214
618
202
182
153
454
424
194
56
424
124
409

VoL
11

16
i
17

18,19,21111

INDCX OF TJEXT8 CITJtD.


Page. Oup.
Vow.
VoL Pic. Chap.
394
1 ii
340
vi 19?'
656
484
fi
1 JOHN.

i
ii
iv
20-22 ... i

80
676
282
73

391
396
376

VMM.
14

20

vl

iii

1, 2
1_14

iii
vi
10, 11 ...
10,11,13111
10-13 ...
11
ii
10

iii
lv

11.14 ... iii


iv
13
14

636
600
iv 323

4, 5

366

614
649 ii
604

6-7
6,7
6-10
7

421
24
36
17
iii 600

26
637
17, 18 ...iii 140
672
vi

629
264
27

iv
iii

i
iii
iv

vi

18
204
322
143
19
44]
144
246
38
311
171
499

8, 10
0

387
666
vi 196
263
230
i 325
512
356
390
vi 566

iii 674

15

11
iv

698
600
i
36
186
470
636
ill 143
571
iv
39
147
289

4
624
666
472

213
404
252
149
53
468
293
433
490
601
608
460
619
427
436
608
146
124

1, s

3, 4, 7, 8

5, 10, 11

PM*
261
19
260
296
610
259
382
396
20

iii
iv
vi
7
{
9
ii
12, 13 ...
13, 14 ... i

68
44?
216
458
23
666
263

3,5
4
6

1-4

460
411

VMM.
3-5

vi
vi
i
ii

vi

28
602
211
213
268
316
470
300
326
111
603
316
641
612
365
392
226

Vol.
i

vi
iv
i
iv
vi

iv 442

80
14, 24 ...
618
16.
i 103
173
192
333
341
646
686
iv 442
389
15, 16 ... i 390
46
644
iii 136
iv 670
102
16, 18-24
20
339
647
ii 657
iii
14
664
iv 266
375
368
17
i 663
664
17, 20, 27 iv 130
18
461
vi
10
18
18, 22 ...
17
648
ill 386
iv
39
367
638
iv 377
20-27 Hi 697
20, 27 ...
146
334

23

iii

143

788
Chat

gi

INDEX OF TEXTS CITED.


Vol. Page, tamp.
****"** 1* Dhep. Vena.
14
i
641 iv
25
ii 630 f ii
iii 377
26
iv
38 '
iv 191
27
i
36 |
259
27, 28 ... 595 1
14,18, 10 i 261
1
ii 6201
14, 21 ... 469
iii
71
15
i
290
143
293
60S
ii 611
332
iii 251
1,2
iii 613
16
i 644
r
71
V
fa
432
iii 373
504
1
OQft
iv 295
2
177

92
16, 17 .. i 261
624

220
664
251
iii 43
ii 315
68
472
iv 24
iii 413
130

18
i 633
636
vi 128
iii 371
227
iv 462
2,3
333
19
vi 392
3
ii 512
19-21 . . 390
653
19, 21 ... iv 117
iv 124
20
a .4 _

73
364
v
39
vi 397
245
421
21
i 457
34^
4
iv
72
QO/J
22
130
an
It
QfiO
v
85
633
323
iii 87
vi 170
iv 239
6
666
353
a
i 16
24
293

i
6
fiOR 679
iii 241
vi 405
iv 431
1,2
iii 308
146
1_8
ii
10
vi 147
3
vi 17
.
4
.
.

638
" 1
fO
g
iii 600
7
371

343
290
7 *8
iv 249
4_ ooft
8*
iii 131
133
vi 417
iv 228
10.
ii 450
291
iii 104
402
600

498
10, 23 ...
480
9
it M9
12
i 521
iii 131
iii 241
Ida
iv 145
137
441
V
KM
12, 15... Hi 104
12, 16 ...
303
13.
i 606
13
295 \
;:: AHA
Voh

Vet*.
16
*!
16

Vol. TO*
i
4
.
i
ii
It

iv

60o
..
54o
13o
42
/a
111

456
289

1-21,712
iv 463

341
17,18...ii 686
18.
i 178
iv 255
259
19
i
7
582
ii 686
iii 131
iv 280
469
19, 20 ... i 185
20.
641
ii 450
iii 369
485
01
iv 239
240

i 185
iii 88
iv 152
1-4

20
2
iv 460

179
261
615
610

m
iv

OTQ
17
VIA

37*

63
71
459
250
vi 182
396
i
67
iii
9
iv 259
180
368
367
666
vi 396
Qftl

4,5
ii
5

6
i
6,9,20...
7
m

92
64
457
61
616
287
528
54
ILK

5B

Cliap.
V

KN0KX OF TEXT CITED ,


Vol. Page. Cftftp.
Verse.
VoL Peg*, Ota*.
iy 322
g.
409
T
598
463
659
495
vi 547
vi 148
0-15
iv 455
6,7,13... 473
10
>i
27
480
7

68
ii
68
352
iv 214
368

148
vi 390
478
8
...
398
10,11 r.. iii
40
9
i 291
349
10, 12 ... i
252
iv 230
12
ii 529
372
13
iy 191
vi 137
360
10
165
361
vi 421
363
10, 11,19 508
11
i
545
vi 388
14
i
295
12
....
468
374
473
ii 176
435
iv 139
vi
27
416
525
13
i 454
419
14,15 ...
101
iv
7
iii 617
200
401
16
Hi 462
v 484
iv 148
494
14
i
663
202
14 11
i! fMO
16 .'
vi 159
15
481
16,17 ..
158
17
i
85
15, 16 ...
435
18
78
16
... iv 193 U
19
iii 385
81
19
iy 286
666
506
20
ii
83
19, Ac....
86
iii 141
20
Hi 297
iv 138
206
342
QAO
21 ...< i
66
446
464
iv 427
20,21 ...
455
vi
43
472
126
473
21

92
296
529
iii 145
2 JOHN.
483
Vewe.
9

9 ..*... .

518

154
14.1

22-25 ... iii 130

23

JUDE.

22
go 03

i 354
iv 42?
579
699
vi
38
Hi 426
444

4,6,7,14
-21 ...
129
6
, iv 216 i
399

24

24,25 ...

131
166
iii 507
ii 625
iii 134
iv 113
530
112

REVELATION.

i v 554
318

789
Verse.
VoL Pig.
3 ........ 618
562
vi 542
4,5.

62
5 ....... . ii 128
iii 245
iv 286
294
504
vi
56
109
177
311
6 ....
i
612
iv 162
559
290
334
8 ....
ii 496
206
9
i
427
9, 10..
iv 318
....
i
293
10
iv 513
11
..... 566
14
iv 448
465
16
.... iv 316
18
.... 154
226
241
257
478
vi 511
1
.... i
156
iii 307
1-3 .. .... i 137
2
.... iv 493
2,3..
588
3
.... i 112
iii
62
3,13...... ii 496
4
.... i
73
vi 411
4,5.. .... i 565
iii 140
5
.... i
83
iii 352
iv 105
107

ioa

414

420
6,6...... i 444

....iii 463;
.... ii
52
7
192
iii 308
7,11,17,
29, Ac. iv 45
9
ii 565
10
i
124

ii

510
631

790
Chap.
11

INDEX OP TEXTS CITED.


YoL Peg*. Chap,
Yene.
VoL ft** Chap.
19
.. ii 658 lii
.. i
471 Til
666
ii
67
ill 411
331
252
595
iii 139
265
211
164
... iv 2&K
182 Till
4?3
418
12, 14, 15 i
126
Ti 136
13
JUU
243
9
20
ill 126
... i
14
... 140
189
16
... 143
ii 690 iz
17
iii 309
.. iii
56
300
Ti 391
421
343
126
! 378
18,20 ... i
21
21
676
... i
110
23
... iii 313
ii 627
iv 448
iii
71
206
IT 449
! 43
264
69
258 zl
3
24
... i 475 iT
232
! 22
498
8
26
... 617
249
28
498
438
9-11...... ii 496
. .1 187
...
10
249
666
255
591
Ti
218
677
1
... 1 602
... IT
67
285
71
416
390
4
1-3 ...... i
146
76
5 ......... ii
1. 9 ... ... 613
69
Ti
2 ........, i
83
67
6
111 389
... ii 497
4
8
463
88 xil
! 206
186
239
8.14...
603
9
409
253
..,
ii
165
9, 10...
249
7
$
496
11,12 .". ii
77
9
12
606
244
10
... i
669
12,13 ... ii 496
11 666
254
11
13
... 617
496
14
! 93
... 168
2
.., 421
12,17 ... 606 Ti
14
8
... IT 156
... i
76
10
201
... IT 547
204
124
11
... ii 187
14,17 ... vi 48
14
613
15,16 ...ill 413
16
16
.., i
446
... i
466

254
16,17
ii 508
449
17
2
... Iii
76 Til
... Ti 106
4
409
187
9
163
... 192
18
... iii 307
497
IT 451
566
123
11, 12 ... 158 xiii
19
... i 394
14
440

Yene.
10

11

ii, ill

ill

11

Vene.
<& Page.
14......... IT 506
496
14, 15 ... 208
209
16, 17 . ill 414
IT 260
17
ii 176
3
iii 221
114
197
i 430
3,4
ii 497
473
485
6
489
649
IT
16
161
17
376
20
84
20, 21 ... i
80

11 642
5, 6
! 22
7
6
2
3
2, 3
i 467
3
Ti 72
3,4,6,7,
19
10
3, 7-11". 463
148
IT
5, 6
11 192
6
IT 65
7
Ti 14
IT 214
8
! 19
10
ii 493
13
13
16
11 187
19
302
1
496
! 64
ii 148
,2
3
Ti
11 50?
2-4
5
3
Ti
6
72
3
6,14 ...
66?
9
479
480
i
10
7
ii 451
IT 236
416
11
i 184
648
63
231
520
16, 16 ... ! 96
16
iT 143
iii 130
17
! 88
4
I
5
1,2

INDKX or TEXTS CITED.


Ctap.
xiii

Ten.
Tol. *. Chap.
1, 2, 11,
xiT
&e
Ti 25
1, 2, 11,
12, Ac.
20
1, 2, 11,
XT
12, 18
18
1_8
14
14
i_io ,
14
1-3, 10...
5
2
2, 6
567
3
vi 479
3,4
i 462
ii 493

3, 4, 1417
i
T
3, A

4, 11-17.

iv

7
7,10 ...
8
i
iT
Ti
10

i
iii

11

Ti
Ti

11-14 ...
11-18 ...
11-17 ...iii

12
12-16 ...
13
16, 17 ...
1-4
3

3,4,8-

6_9
8
gull

vi
i

9-12
9, 12.
10

10, 11 ...

22
23
3
21 XT!
649
3
23
25
81
268
16
19
409
398
343
14
95
602
3
6
10
3
231
21
4
12
12
30
18
23
82
87
22
63
250 xviii
19
483
484
13
379
13
16
19
89
371
63
47
5
36

21

Vane.
H
12
13

Y<

2
2. 3
3

Ti

ii
i

i
ii

7. 8

ii
vi

1
ii
3
vi
8. g
10-21 ...
13
13 Ac....
15
18
iv
1-6
Ti
1, 2, 6, 6
a5
1
*>

1,8,7...

4 5
5

5.
6
8

ili
vi

!
iii
vi
i
Ti

14
16

IT
Ti

7
8
13

Ti

Ti

P**.
480
95
140
243
14
496
60S
22
36
76
77
87
556
255
438
493
520
193
14
193
20
146
13
3
19
93
613
6
20
126
422
436
22
136
4
25
14
143
10
23
25
621
81
15
19
409
506
23
150
13
156
652
134
134
19
50
93
95
149
298
372
547
150
563
44

791
Ctap.
xviii
xix

Ttne. VOL
16
...
20
...
1-7 .. ... iT
1,7,8
2,7,8
4
6
8
8,14... ...
g
...
10
...iii

Ti

16...*..
16
... ii
iT
Ti

17-21
20
...

xz

1, 3 ... ... ii
K4f ... ... Ti

3
4
6

...
Ti
... i

...

10.. ......

lv

Ti

10, 14, 15
12 ...
13
XJti

15

Ti

. ii
... iii

3,4......
... i
ii

5
... i

6
7

.. IT

... ii

P*fo.
71
141
158
593
613
496
206
496
410
505
392
318
103
276
561
14
136
495
446
50
281
13
473
3
19
165
13
165
495
22
426
255
312
457
7
462
473
478
3
19
490
306
441
463
441
239
408
623
146
55
625
400
88
500
89
219
114
334
378
595
7
401
368
473
490

792
Chap,
xxi

xxii

INDEX OF AUTHORS CITED.

Verse.
Vol.
8
.... vi
8,279
... i
14
.... v
vi
16,17 ... iv
16,25 ... v
18
.... ii
22
.... v
22,23 ... i
27.... .... v
vi
2
.... ii

Page. Chap.
89 xxii
12
189
662
60
292
499
433
496
603
472
176,
63
165'
8. 9.. .... vi 277

Verae.
8, 9
9 ...

VoL Page. Chap.


vi 561 x x u
iv 318
v 518
vi 103
11... ..... v 435
vi 176
i
IRQ
12
ii 501
iii 72vi 204
208
12, 17, 20 ii 174
14
fttu
w
433
15...
iii 136

Vewe. Vol. Page.


15 .... vi 12
89
17
.... i 219
ii 685
iii 78
183
17,20 .. i
v 134
18. ... .... iv 329
vi
38
75
539
18, 19
20 . ..... iv 17
158
v 439
516

V.

INDEX OF AUTHORS CITED.


ABBEY, vi. 16
Abbot, vi. 16
Abemethy, L 10, 11
Acta Colloq. Ratisbon., vi. 23
Adamite, Melchior, ii. 58, 689; iv. 316;
vi. 184
Adrian, vi. 258
.fliigidius Trullench., see Truttench.
^Elianus, i. 149, 163, 167, 607; iii. 510;
vL94
jEneae Sylvius, see Sylviut.
JSthiopic Version, i. 1; iii. 129, 539; v.

115, 118, 120, 150, 18?, 305, 434,486,


575, 577, 580, 583, 584
Ames, i. 3, 6, 13, 19, 440; ii. 200, 229,
243, 257, 509; iii. 461; vi. 153, 155,
163, 164, 416
Ammianus Marcellinus, see Marcellinus.
Amyraldus, v. 191
Andradius, v. 555; vi. 153, 190, 649,
560
Andrews, iv. 429, 430
Angles, vi. 335, 445
" Animadversions upon ' Fanaticism fanatically imputed,' " &c., v. 714
Agobardus, vl. 68, 69
Anselmus, i. 11, 5?6, 578, 582; ii. 319;
Ainswortb, i. 25; ii. 105, 222; iii. 498
v. 181, 468,497,500,502; vi. 172,199,
A Lapide, Cornelius, see Lapide.
411
Albertinus, vi. 476
Anselmus Laudunensis, see Laudunensis.
Alcoran, iii. 298; vi. 80, 139
Anthologia Graca, ii. 21
Alcuinus, vi. 69,89
Antoninus, i. 150, 257 ; IL 214, 215, 250,
Alexander ab Alexandra, iii. 550
'305, 312, 313, 351, 359, 361, 363, 366,
Alexander VI., vi. 322
367, 369, 377; v. 495; vi. 112, 314,
Alleyn, ii. 123
332,335
Almain, vi. 154
Antonius, vi. 106
Alphonsus a Castro, see Castro.
Apuleius, vi. 109
Alstedius, ii. 257; vL 4
Aquensis, vi. 341
Altenstaig, ii. 204; vi. 163,445
Aquila, v. 587
Altingius, ii. 334 ; v. 190, 192, 193, 280, Aquinas, i. 3, 177, 185, 221, 226, 364,
364
406, 418, 431, 446, 480, 485, 486, 586,
Altissiodorensii, vi. 154, 335
641 ; ii. 159, 160, 205, 609, 51?; Hi.
Alvarez, L 4)2; vi. 1?2,189, 649
187, 534; iv. 222; v. 86, 219, 484,
Amama, ii. 387; vi. 85
487, 682; vi. 40, 41, 76, 105, 127, 132,
Ambrosius, i. 220, 332, 348, 374, 464,
133, 139, 161, 1?2, 195, 198, 203, 249,
585, 624; ii. 165, 172, 231, 280, 290, 254, 255, 256, 257, 268, 259, 260, 261,
291, 297, 298, 569; v. 106, 111, 119, 263, 301, 307, 336, 377, 378, 407, 409,
239, 352, 372, 374, 416, 468, 515, 620, 437, 407, 4?2, 490, 493, 496, 523, 563,
67; vi. 9, 58, 64, 65, 73, 111, 114, 568,610

INDEX OF AUTHORS CITKD.

793

Arable Version, i. 1, 369, 518; Hi. 129,


172, 179, 180, 186, 187, 192. 390, 229,
346; iv. 81; r. 239, 264
232, 234, 241, 267, 261, 263, 806, 320,
Archimedes, v. 499
336, 354,378, 412, 413, 423,432, 454,
Archusius, vi. 17
466, 468, 498, 534, 576, 576, 578, 580,
583, 612
Aretius, i. 443, 621, 642; iii. 469; iv.
Aulus Gellius, see Gellitu.
484; . 372
Aigoli, ii. 174
Author imperfect* peril, i. 573, 574, 576;
vi. 78
Aiiateus, iii. 431
Aristippug, . 499
Avendaans, L 678, 682
Aristophanes, ii. 314 ; iv. 634, 635
Aventinus, vi. 584, 586, 587, 688, 591,
692
Aristoteles, i. 63, 88, 90, 143, 144, 148,
149, 160, 161, 164, 166, 168, 160, 163, Averroes, vi. 42
"A
very Christian Bishop, and a counter164, 167, 199, 200, 207, 256, 632, 649;
feit Bishop," vi. 16
ii. 71, 113, 217, 2?8, 288, 290,292,306,
321, 324, 337, 338, 404; iii. 70, 159, AtoriuR, L 14, 18, 19; vi. 114, 154, 162,
163, 170, 307
435, 665; iv. 264, 534, 536; v. 37,267,
303, 488, 498, 515, 516; vi. 84, 199,
398, 428
BACON, i. 285; iii. 193
Badham, ii. 126; v. 519
Arminius, i. 265
Baily, vi. 158
Arnobius, i. 15
Batus, vi. 560
Arnoldus Carnotentis, vi. 100
Balduinus, i. 3
Arnulphus, vi. 586
Bald us, vi. 21
Arriaga, iii. 420
Arrianus, i. 91, 162; ii. 359, 360, 362, Bale, UL 544; v. 584; vi. 16, 89, 91
Ball, ii. 121
369, 377
Arrowemith, i. 380, 446; v. 479; vi. 374 Balsamon, vi. 91
Articles of the Church of England, ii. 638; Bannes, v. 584
Barbara*, iii. 650; vi. 58
vi. 66, 484, 539, 540, 645, 552
Barlow, v. 4?5
Assembly's Annotation, ii. 108
Catechism, ii. 121, 123; v. Baron, v. 475
Baronius, v. 682, 699 ; vi. IS, 17, 68, 74,
348
. ., Confession of Faith, vi. 540,
88, 91, 167, 173, 178, 366. 553, 554,
555, 586, 587, 607, 611
646, 547, M9
Barradius, vi. 158
Asterius, iii. 498
Astius, i. 638
Basilides, v. 514
Athanasius, i. 36; ii. 63, 104; iv. 219 ; Basilius, i. 27, 244, 409, 436, 552; ii. 78;
v. 19, 36, 75, 529, 569, 58?; vi. 306,
v. 569; vL 114,115,677
Augustine of Tarracona, vi. 85
320, 577
Augustinus, i. 8, 16, 22, 42, 79, 81, 84, Bauny, vi. 363
108, 114, 127, 128, 222, 223, 240, 244, Baxter, i. 172 ; ii. 113,122,212, 276,312,
248, 331, 347, 410, 422, 424, 426, 427,
330, 341, 363, 3?0; iv. 328; v. 169,
431, 436, 439, 441, 442, 443, 445, 446,
170, 474, 479
468, 473, 510, 544, 551, 552, 576, 679, Beacon, vi. 16
580, 582, 685, 628, 629, 634, 639, 640, Beard, vi. 16
669, 681; ii. 52, 68, 64, 66, 69, 73, 74, Becanus, L 14; v. 618, 623, 65? ; v!. 393,
553
76, 77, 79, 81, 82, 104, 140, 159, 167,
173, 192, 213, 254, 257, 280, 31?, 356, Beda, i. 12, 435; v. 196, 276, 589; vi.
411, 446, 505, 631, 534, 536, 537, 538,
91, 92, 612
649, 551, 557, 565, 566, 5?2, 598, 609, Bellarminus, i. 254, 264, 420, 444, 455;
iii. 534, 540; iv. 159; v. 684, 687,
624 ; iii. 25, 67, 69, 70, 71, 76, 77, 79,
131, 147, 149, 152, 165, 309, 346, 347,
623. 652, 653, 657, 78, 697, 698,
380, 385, 388, 409, 461, 627, 535, 542,
706, 710, 711, 714, 717, 724; vi. 7,
566, 567, 568, 591, 696; iv. 225, 238,
8, 9, 12, 13, 14, 21, 22, 23, 46, 65,
252, 316, 317, 327, 331, 391, 392, 439,
66, 94, 95, 99, 102, 103, 114, 118, 126,
450, 496, 561, 584 ; v. 18, 19, 20, 50,
127, 129, 130, 131, 132, 134, 136, 138,
74, 77, 86, 94, 106, 108, 109, 116, 118,
139, 152, 153, 164, 155, 157, 160, 162,
119, 120, 121, 124, 178, 191, 208, 216,
163, 164, 166, 167, 168, 169, 1?0, 171,
231, 233, 237, 240, 242, 247, 249, 250,
172, 174, 176, 178, 186, 190, 200, 201,
256, 256, 257, 2?0, 278, 290, 313, 314,
204, 207, 209, 212, 233, 234, 236, 239,
361, 365, 413, 425, 442, 450, 461, 463,
243, 248, 252, 254, 255, 256, 258, 269,
469, 475, 476, 482, 483, 484, 489, 491,
260, 261, 263, 264, 265, 309, 314, 316,
495, 497, 498, 499, 601, 504, 510, 524,
317, 324, 326, 327, 328, 329, 330, 336,
639, 570, 571, 579, 687, 638; vi. 4, 6,
337, 360, 361, 372, 374, 3?9, 382, 383,
9, 58, 64, 67, 73, 80, 94, 102, 103, 104,
384, 386, 388, 390, 392, 393, 394, 396,
109, 110, 111, 115, 116, 118, 121, 127,
400, 410, 412, 418, 420, 424, 426, 427,
132, 133, 157, 158, 165, 166, 167, 1?0,
430, 432, 434, 458, 460, 461, 4G2, 467,

794

INDEX OF AUTHORS CITED.

468, 409, 471, 4?2, 476, 477, 480,486,


487, 488, 489,488, 494, 496, 496,497,
498, 499, 626, 637, 35, 537, 644, 649,
660, 652, 663,66?, 668, 610, 611, 616
Ben. Arias Montana, tee Montaniu.
Benno, vi. 84, 664, 666
Bergius, i. 13, 16
Bernard, i. 3, 4
Bernardinus de Bustii, vi. 100,101
Senetwie, vL 100, 101
Beroardus Claraevallensie, i. vii., 6, 8, 10,
24, 25, 29, 32, ?4, 79, 141, 313, 394,
411, 426, 432, 433, 441, 609, 629; ii.
69, 61, 67, 73, 74, 83, 87,141,308,610,
686; Hi. 76, 79, 8ft, 147, 163,298,468,
876, 681, 684; iv. 223, 449; v. 205,
229, 249, 266, 361, 381, 399, 464, 499,
634, 537; vi. 17, 64, 65, 71, 83, 88,
89, 118, 231, 239, 350, 362, 3?8, 393,
411,422,427,530
Bernhardinus, iii. 644
Berous, . 21
Berresford, ii. 256
Bertram, vi. 89
Beza, i. 1, 2, 11, 1?0, 221, 267, 286,416,
417, 442, 458, 637, 640, 670; ii. 77,
126, 221, 239, 273,274, 496, 54?, 648,
675; iii. 346, 468, 460, 619, 638, 640,
663, 684; iv. 40, 330, 441; . 93, 174,
239, 360,361, 363, 472, 476, 479, 53?;
vi. 16, 16, 30, 174, 299, 379. 380. 412,
418, 495
Biddle, ii. 103; . 487
Biel, i. 423; vi. 101, 170
Billiua, ii. 68
Bilney, vi. 16
Bileon, vi. 16
Binius, v. 682; vi. 81, 82,153, 174, 320,
324,326
Birkbeck, v. 481; vl. 694
Bishop, vi. 261
Blake,, v. 170
Blondel, v. 704
Blondus, vi. 82
Blount, i. 3? ; ii. 26
Boccatius, vi. 20
Bochartue, i. 618
Bodin, iv. 326
Bodius, ii. 72, 73,74,329,348
Boethiue, i. 400; ii. 654, 666, 681, 686
Bogan, iv. 635
Bold, vi. 126
Bolton, i. 261; ii. 67, 278, 280, 301, 630;
v.474
Bonancius, al. Scribanius, iii. 635
Bonaventura, i. 689; vi. 41, 101, 106,163,
258, 263, 334, 496
Boniface VIII., vi. 76, 76, 321, 608
Borellus, v. 610
Bound, ii. 82
Bowles, ii. 103, 104, 121, 240, 241
Boyle, iv. 323
Bradwardinus, i. 30, 31, 49, 691, 603 ; iiL
133; v. 87, 482; vi. 66, 89, 194, 195,
199,201,411
Brentius, v. 242, 243; vi. 16
Bntewood, i. 496; iii. 10?

Bressenu, i. 3, 11, 13, 14, 15, 17, 18, 19,


21
Breviaries, Roman, vi. 106
Breviary, or, "Hours of Saram," vi. 98,
99,107, 112
Brewster, i. 95; ii. 258, 349
Brightman, vi. 16, 479
Brinsley, v. 265
Bristow, v. 555
Brochmandus, i. 4, 7, 16; v. 107
Broughton, vi. 230
Bragensis, Lucas, i. 42, 446, 467; 6;
vi. 27, 29, 166, 188
Bruno, i. 15
Brushius, vi. 593
Brute, vi. 16
Bucanus, i. 480, 485, 496; v. 110
Bucerus, i. 574; vi. 16
Buchananus, ii. 265
Bucholcerus, iii. 78
Budeus, i. 2, 40, 46?; iv. 535
Bulkley, v. 170
Bullinger, v. 101; vi. 16
Bulls, Papal, v. 550, 563, 715, 716; vi.
33, 75, 77, 87, 321, 322
Bunting, v. 485
Burchardus, vi. 68
Burgess, v. 122
Burgesse, v. 203, 238
Burnett, iv. 542
Burroughs, ii. 267, 549
Busby, v. 483
Buxtorfius, ii. 43, 100, 2?8,285, 300; iii.
68; v. 472, 479, 496; vi. 188
By field, i. 368; ii. 274
C.scinu3, vi. 123
Cajetanus, i. 11, 577, 6?8; it 346; vi.
106,188, 205, 211, 256, 257, 307, 319,
436, 446, 488, 490, 495, 610
Calamy, Dr., vi. 372
Calamy, Mr., v. 414
Calovius, v. 265, 4?9
Calvinus, i. 2, 16, 122, 236, 416, 449,
454,482,483, 631,669; ii. 59,119,201,
221, 230, 238, 240, 244, 246, 251, 274,
438, 547, 586, 616; iii. 39, 68, 69, 72,
106,293,311, 459, 462, 639, 543, 586,
588; v. 93, 182, 193, 243, 246, 364;
vi. 16, 156, 211, 339, 376, 380, 386,
530, 531, 532
Cabisius, i. 143
Camaracensis, vi. 476
Camden, vi. 501
Camerarius, i. 9, 458; ii. 273; v. 472
Camero, i. 628; ii. 68, 243; v. 182, 186,
189, 191, 193, 609, 633, 635; vi. 188,
205, 215
Campanella, iv. 236
Campegio, vi. 341
Canon Law, Romish, vi. 8, 60,66, 73, 74,
75, 76, 77, 78, 79, 84, 86, 87, 91,641,
549, 550,551, 577, 681, 683, 608
Canus, Melchior, v. 555, 576, 583, 684,
623; vi. 105, 253, 266, 541, 648, 610
Capellus, i. 143
Capitoliuus, Julius, ii. 313

IMDKX ATJTHOKfl CITKD.

795

Caramuel, vL 364
211, 230, 313, 314, 319; iii. 436, 4?2,
Canon, vL 438, 664, 681, 582, 686, 698, 666; iv. 311; . 32, 33, 42, 112, 230,
6007*01, 60ft 608, 613
615; vi 109
Cardanus, i. 443
Clark, it 116
Car&nalitmo di Roma, v, 706, 721
Clarke, v. 674, 675
Carnoteas, vi. 17
Claadianu, ii. 668 j iii. 166; iv. 446, 603
Cmrolu Magnus, . 662; . 69, 89
Clavius, i. 44?
Cuter, i. 29, 86, 36, 163; it 269
Clemidea, v. 572
Cwtwright, 1. 16, 673; v. 669, 6?1, 676, Clemens Alexandrians, L 34, 227; ii. 63,
689
84,104; iii. 82, 34?; iv. 376; v. 19,
Caryl, ii. 10?
364,682
CaMander, iii. 93 ; vi. 23, 106, 493
Romanus, vi. 64, 66, 74,118
CaesUnns, i. 40?, 413, 414
Clement, v. 726
Cassiodonu, i. 428
VI., v. 653; vi. 248, 317, 332
Caetallio, vi. 412
VIII., vL 236
Castellanus, i. 161
Clementine Constitutions, vi. 227
Castro, Alphoneue a, v. 684. 687, 688; vi. Clemangis, vi. 89, 369, 370
163, 2B3, 436, 493, 696, 612, 613, 616 Clumacensis, vi. 689
Catochitmw Romania, iii. 634; vi. 70, Cloppenburgh, it 223
191, 262, 292, 438, 498, 661, 663, 66? Cobbett, i. 415
Catharinue, . 673; vL 378
Cochlaras, vi. 694
" Catholics no Idolaters," vi. 99, 108, 121 Cockman, ii. 210
Caussinus, i. 399
Coelius Rhodiginus. See Rhodiffinut.
Celestine III., vi. 86, 87
Cole, v. 668
Centum Gravamina, $e., vi. 79
Collier, L 26?
Centuriatoret Magdetntrgtntte, ii. 104; Colman, ii. 243, 246 j iii. 174, 495
vi. 683, 686, 688, 609
Coloniensie, vi. 112
Cervimu, Marcellus, vi. 384
Common Extravagant, vi. 86
Chalcocondyl*, Laomcui, vi. 92
Common Prayer, Book of, vi. 17
Chaldee Paraphrase, i. 369, 370, 61?; ii. Concilium Africaner, vi. 85,601,602,607
Aneyranum, vi. 320, 360, 499,
77, 100; iv. 81; v. 608; vi. 66
Chamieras, i. 6, 40; iii. 639, 640, 665;
681,582
Antiochenum, vi. 600
v. 669, 670, 625, 638; vi. 6, 11, 16,
166, 161, 163, 164, 187, 192, 200, 206,
Aquitgranente, vi. 612
Arauticanvm, vi. 66, 86, 40?
232, 233,329, 336, 341, 361, 379, 380,
391, 424, 426, 493
<utiMnse, vi. 86, 485, 666,
Charles VIII., vi. 236
6
Carthaffinente, vi. 66,117, 84
Cham, iii. 666
Chalcedonenu, vi. 286, 499,
Chaucer, vi. 16
Cheuncy, iv. 269
582,584,600
Cheitomeus, v. 472
Conitantiente, vi. 78, 85, 87,
Chemnitius, i. 577,679; ii. 146, 14?; v.
486, 666, 564, 609, 611, 615
Constantinopolitaw, vL 664,
120,678,690; vi. 114, 117, 121, 123,
151, 175, 190, 318, 321, 322, 323, 326, 598, 602, 608
EKberitanwn out EKtertmum,
333, 349, 350, 394, 395, 434,476, 493
Christopher., vi. 1?
vi. 68, 5?8, 610
Chryuppu, v. 37
Epherinum, vi. 91, 699
Cbrysologus, ii. 565
Florentinvm, vi. 433
i. 69
Chrysostomus, i. 2, 122, 143, 177, 403,
Ganffrente, iii. 544; vi. 85,360,
415, 422, 424, 425, 428, 439, 457, 468,
473, 474, 477, 478, 666, 670; ii. 8, 62,
581
Ilerdaue, vi. 582, 683
65, 68, 73, 79, 85, 147, 167, 171, 188,
273, 276, 279, 283, 284, 290, 292, 298,
Laodicenum, vi. 11?, 118, 5?9,
300, 303, 325, 407, 548; iii. 78, 80,
580
522, 526, 527, 539, 548, 585, 589, 592,
LaUranense, vi. 82, 85, 479,
596; iv. 251, 299, 331, 44?; v. 108,
656, 567, 567
116, 182, 196, 223, 248, 277, 423, 466,
Miievitanum, vi. 86,
475, 482, 669, 570, 671, 580, 682, 687;
Moguntintm, vi. 163, 174
, ii. 104; vi. 582
vi. 9, 57, 58, 59, 64, 95, 118, 120, 123,
134, 191, 241, 299, 300, 306, 378, 405,
v. 652; vi. 80, 81,
494, 495, 496, 6?6, 577, 682, 684
320, 360, 499, 581, 597
Chytnras, ii. 68; vi. 594,695, 696
Rhemente, vi. 77
Ciaconns, vi. 322
Senonenu, vi. 163
Cicero, i. 33, 96, 207, 208, 239, 332, 349,
Toletanum, ii. 104; vi. 69, 682;
TridenXnum, i. 266; ii. 104;
430, 440, 444, 446, 633; ii. 57, 197,
203, 204, 205, 206, 20?, 208, 209, 210, v. 548, 554, 5?8, 716} vi. 41, 42, 67,
3 L 2

INDEX OP AUTHORS CITED.

76, 77, 86, 87, 88,164, 189, 100, 248,


262, 268, 269, 283, 301, 304, 336, 340,
341, 347,348, 372, 394, 438, 45?, 458,
4?1, 478, 479, 485, 490, 614, 516, 617,
641, 646, 649, 668, 569, 660, 662, 663,
664, 666, 566, 56?, 568, 569, 616
Concilium Turonense, vi. 486
Confestio Anglicana, vi. 484
Argentinensis, vi, 545, 569,562,
667
Auffttstana, vi. 484, 568, 659,
661, 662, 664, 565, 567, 568, 569
Basileensis, vi. 558, 561, 563,
665,566
Belgtea, vi. 540, 547,561, 557,
558, 569, 661, 562, 664,565
Bohemica, vi. 546, 548, 551,
557, 558, 559, 664, 565, 568
GalKoa, vi. 640, 557, 658, 661,
662, 564, 569
Helvetica, vi. 484, 540, 543,
545, 54?, 549, 551, 552, 55?, 558, 559,
561, 662, 563,564,565, 566, 56?, 569
Saieonica, vi. 552, 559, 561,
562, 664, 565, 566, 667, 568, 669
Scoticana, vi. 547, 549, 551,
563
Waldensis, vi. 66
Wittemberyeneis, vL 640, 645,
549, 551, 552, 557, 668, 559, 563, 564,
665, 566, 567, 568, 569
"Conformities of St. Francis," vi. 13,
106, 327, 323
Constituliones Apostoiica, vi. 92
Contzen, iii. 591, 696; iv. 236
Cooke, vi. 125
Cornelius Agrippa, vi. 248, 363
Cornelia a Lapide, see Lapide.
Coeterus, v. 555, 656, 576, 584; vi. 341,
479, 527
Coton, vi. 161, 167
Cotton, vi. 10
Cowper, i. 44; ii. 233, 238, 241
Crab, v. 682
Crakenthorpe, vi. 16, 73, 74, 83, 84
Cranmer, vi. 16
Crellius, vL-409
Cressy, v. 652
Critopulus, vi. 594, 696, 596
Crorius, i. 27; ii. 200, 206; v. 189
Crook, ii. 121
Cruciger, iii. 75
Cumelius, vi. 189
Carselis, De, vi. 47
Curtius, Quintus, iii. 194; v. 600
Cusanus, v. 686
Cyprianus, i. 405, 412, 448; ii. 79, 84,
170, 186, 219, 230; iii. 90, 526,; iv.
162, 166, 231, 242; v. 19, 107, 109,
119, 278, 281, 287, 688; vi. 60, 83,
187, 234, 305, 423, 424, 486, 536, 638,
577, 681, 682
Cyrillue, v. 96, 360, 5?0, 671; vi. 115,
695
Cyrilins Hierosolymitanue, ii. 104 ; v. 531,
632 633; vi. 434

DAILLE, v. 64; vi. 69, 81, 114, 318,


333
Daxnascenus, i. 405; vi. 132
Damianus, vi. 100
Daneus, iii. 632, 638; v. 443; vi. 6,16
Dante, vi. 89
Davenant, i. 16, 66, 1?8, 501, 502, 620,
638; ii. 73, 81, 83, 114, 250, 276, 284,
286, 296, 297, 501; iii. 90, 92, 93, 98,
104, 105, 465, 468; iv. 370, 374; v.
85, 179, 691; vi. 102, 157, 164, 165,
166,185, 202, 215, 240,3?4, 409
Decretal, Roman, vi. 85
De Dieu, i. 1, 622; ii. 211, 217
Demophilus, i. 95
Des Cartes, i. 199; ii. 388; iii. 435; vi.
398
Dickson, i. 13
Dicsonus, v. 18
Dies Ira, ii. 268
Digestum de Legibus et Senatas-Consultis,
i. 353
Diodati, v. 182
Diodorus Siculun, ii. 548; iv. 214
Diogenes Lae'rtius, see LaHrtius.
Dionysius, v. 87; vi. 434
Carthusianus, vi. 495
Dod, ii. 114
Domini cue a Soto, aee Solo.
Donne, vi. 80
Doolittle, ii. 123
Dorotheus, i. 12, 21, 76, 446, 667
Dorpias, iii. 30?
Dove, vi. 24
Downham, vi. 16
Drexelius, i. 28; v. 481
Drusius, i. 620; ii. 14,17, 119; vi. 188
Dryden, ii. 407; iii. 399; v. 342, 433,
436; vi. 93, 206
Duarenus, vi. 151
Dudithius, vi. 500
Du Moulin, see Moulin.
Duncombe, i. 473; ii. 71, 206, 269, 668;
iii. 684; v. 420, 486
Du Peiron, see Perron.
Du Plessis, see Flessis.
Duportus, ii. 196
Duraras, vi. 156
Durandus, i. 3, 14; V. 447; vi. 82, 105,
154, 163, 170, 189, 194, 195, 203, 238,
241, 258, 317, 445
Durantius, vi. 82, 611
Dutch Annotations, ii. 273, 274
Dyke, v. 372, 374
Eccitrs, vi. 102
Edmerus, v. 277
Egans, vi. 362, 363
Eisengrenius, vi. 3?8
Eleazar, Rabbi, ii. 17
Elichraannus, i. 25
English Annotations, see Assembly's Annotations.
Ennodius, v. 280
Epictetus, i. 29, 35, 36, 115, 148, 163,
168, 474; ii. 269, 359, 360, 363, 368,

INDEX OF AUTHOR* CITXD.

369, 374, 384, 385; iii. 73; ir. 381;


v. 31; vi. 830.
Epiphanius, ii. 172; iii. 82; v. 18, 679;
vi. 64, 118
Episcopius, i. 9, 28, 31 ; iii. 635; 409
Erasmus, i. 1, 104, 447, 450, 496; iL 61,
202, 221, 234, 339, 548; iii. 348, 363,
406, 517; iv. 244, 536; vi. 585, 691,
700, 701
Escobar, vi. 364
Espencseus, v. 567, 569; vi. 79, 151, 325,
326, 362
Estius, i. 6, 18, 25, 122, 134; ii. 79, 221,
548; iii. 538, 639, 544, 585, 596; v.
88, 448; vi. 435, 486, 48?, 488, 489,
491, 493, 495, 526
Etheldred, vi. 112
Etymolofficum Magnum, i. 332, 336
Eugenius, vi. 333
Eugenius III., vi. 68
Eulogiu, vi. 48?
Euripides, ii. 354, 559; iii. 559, 560
Eusebius Captivtts, vi. 1?
Eusebius, Johannes Nierembergius, nee
Nierembergius.
Eusebius Pamphilus, i. 379; ii. 60, 79,
104, 180, 235, 313, 387; iv. 325, 380,
432; v. 493, 614, 588, 637, 70?; vi.
123, 230, 574, 578, 584, 600, 601, 610
Euthymius, v. 670
Evats, ii. 205
Everard, vi. 591
E. W., " Protestants without Principles,"
vi. 142
Faber ii. 654
Fagius, k 57, 222, 226, 227; v. 577; vi.
482

Fains, v. 127
Fascicidus Rerun expetendarum, vi. 89,
323

Featley, iv. 233 ; v. 238; vi. 16?, 499


Felix, Minucius, ii. 403; iv. 381; v. 536;
vi. 123
Ferae, vi. 114
Ferrarius, i. 435
Ferus, v. 269; vi. 95
Field, v. 683
Fiffiucius, i. 418
Fisher, vi. 154, 161, 162
Fitzgerald, i. 26; ii. 280, 350
Fitz-Simons, vi. 113
Flavius Vopiscus, see Vopiscua.
Floras, ii. 402
Forbes, v. 207; vi. 331
Forestus, iii. 285
Fowlis, v. 714, 722
Fox, i. 541; ii. 115; iii. 102; iv. 247,
375, 376; v. 574, 675; vi. 16, 573,
574, 588, 589, 591, 692, 593, 594
Francis; i. 90, 141, 425, 434; ii. 100,
196, 229, 243, 268, 338, 430, 551, 567,
669, 591; iii. 491; v. 38, 461
Franzius, ii. 271, 315
Freculfus, vi. 89
French Version, ii. 15?; iii. 186; v. 701

797

Friungeiwi, Otho, vL 17, 612, 613


Fuchsius, vi. 79, 80
Fulfilling of Scripture," iv. 324
Fulgentius, ii. 104; v. 208
Fulke, v. 472; vi. 16, 22, 642
Fuller, ii. 311, 342, 355; iii. 496, 642;
v. 5?3, 689; vi. 370
Fullerus, v. 70, 477
GABRIEL, vi. 105, 268, 446
Oafiasel, v. 277
Gage, vi. 81
Gagneus, ii. 273, 638
Galatiaus, vi. 56
Gale, i. 648
Galensinius, vi. 188
Galenus, i. 417; H. 44; v. 36
Gassendi, i. 166; iii. 436
G&taker, i. 237; . 276, 276, 282, 287,
293, 294, 295, 297, 300, 301, 312; iii.
455, 536
Gauden, iv. 221
Gautierus, vi. 156
Gavantus, vi. 82
Geierus, ii. 233, 616, 61?
Gelasins, vi. 59, 484, 486, 683
Gelliue, Aulus, i. 459; iii. 351
Genebrardus, ii. 616; v. 665; vi. 92, 663,
555
Gerhardus, i. 4, 425, 574, 576; ii. 218,
240, 24?, 254; v. 66, 122, 132, 190,
191, 196, 207, 375, 472, 473, 476, 477,
481; vi. 160, 161,166
Gerson, ii. 167, 172, 174, 175, 177, 179,
181, 183, 185, 189, 192, 193, 194; iv.
321; v. 685; vi. 89, 95, 154, 170, 292,
331, 498
Gherson, Levi Ben, i. 16
Gibieuf, i. 30; v. 88
Gifford, i. 149; ii. 11?, 238, 253,669; Iv.
398; v. 306; vi. 436
Glabrus, vi. 58?
Glassatour, v. 665
Glassius, i. 38; iii. 640; vi. 62, 66,
224
Gloss, Roman, vi. 71, 76, 79, 86, 86, 258,
603, 604, 608
Glossators upon the Common Extravagant,
vi. 75
Goad, iii. 550
Godwin, ii. 211, 228; v. 487
" Golden Legend," vi. 10?
Gorranus, ii. 82, 83; iii. 596; v. 106
Gouge, ii. 301
Grascus Aug., v. 302
Graff, Be, vi. 267
Granatensis, Ludovicus, iii. 190, 196
Graserus, vi. 5
Gratianus, vi. 58, 65, 68,82, 85, 104, 317,
320, 321, 491, 499
Graves, i. 257; ii. 115, 250
Greenham, iii. 359; iv. 236
Greenhill, v. 149
Gregorius Ariminensis, vi. 195
Magnus, i. 20, 120, 419, 426,
445, 449, 639; ii. 63, 79, 296; iv. 316;

798

INDEX OF AUTHORS CITED.


v. 106,107,268,486,488; vi. 283,608
; iv. 161; v. 19,188,178,
604, 606, 610
243', 462,"570, 571, 680, 587, 696 637,
Gregorius Naiianzenus, i. 24, 396, 424,
638; vi. 4, 6, 9, 62,60, 64, 134, 179,
447, 631, 637; it 62, 66, 678; iii. 622,
185, 234,261. 306, 432,5?6
647; iv. 231, 316; . 286, 399; vi. Hilarion, v. 419
179
Hilarius, i. 25,12?; iv. 221; v. 119; vi.
Neocaesariensis, vi. 575,678,579
64, 65, 70, 71, 73
Nyssenus, i. ?6; v. 246; vi. Hildenham, ii. 100
118
Hill, ii. 121
de Valentia, see Valentia.
Hillel, i. 622
Gregory I., vi. 84, 86, 612
Hincmar, vi. 686
IIL, vi. 76
Hippias, v. 524
IX., vi. 86, 92, 821, 616
Hippocrates, i. 359; iii. 636, 550; vi. 79
XIII., vi. 65, 68, 76, 86
" History of the Cardinals," vi. 77, 83,
Grindal, vi. 16
89
Gropper, v. 682

of the Council of Trent," v. 710;


Grotius, i. 2, 28, 286,336, 416, 441, 649,
vi. 67, 324, 326, 497, 600, 515, 516
656, 673; u. 67, 205, 394, 530, 632;
of the Management of Cardinal
iii. 39, 67, 142; iv. 226, 328, 422 ; v.
Mazarine," v. 716, 721
195, 262, 278, 588, 691, 692, 698, 70S,
of the Quarrels between Pope
707; vi. 2, 157, 630, 631
Paul V. and the Venetians," v. 706
Gualdi, vi. 368
Hobbes, ii. 318; iii. 524; iv. 375
Gualdo, vi. 89
Hodgson, ii. 568
Gualter, vi. 16
Holdsworth, iii. 353
Guazziua, ii. 317, 318, 330, 344
Hollingsworth, iii. 592
Gulielmua Parisiensis, see Paritiensit.
Holyoke, L 37
Homeras, i. 44,91, 109; ii. 209,233,237,
HADRIAN VI., vi. 329, 330
238, 241, 259, 286, 354; iii. 162, 186,
Halensis, vi. 496, 497
499
Hale, i. 211
"Homilies of the Church of England," vi.
Hall, it. 312; iii. 92, 692; iv. 218. 231;
17, 65, 66, 69, 71, 80, 81, 82, 89, 92
vi. 23, 36, 85
Honoratus, iv. 329
Hammond, i. 649; ii. 273, 274,287, 394; Hooker, i. 414; v. 208, 209; vi. 66, 67
iii. 253, 534, 536; v. 2?9, 280, 558, Hooper, v. 547
660; vi. 2, 47, 506, 526
Hoornbeckius, ii. 226; v. 168; vi. SI
Harding, v. 568, 576, 677, 578, 679, 585, Horatius, i. 90, 141, 383, 426, 434, 4?1,
587,589
473; ii 71, 100, 196, 197, 217, 229,
Harris, i. 14; iii. 367, 660
243, 268, 259, 338, 430, 661, 567, 668,
Hasid, i. 661
669, 591; iii. 491, 669, 584; v. 25, 38,
Hawkins, iii. 165; iv. 446
420, 461, 478, 483, 486, 531, 534, 572;
Haymo, v. 106, 114
vi. 96, 151, 241, 248
Hecaton, ii. 284
Hosius, v. 571, 572, 576, 684, 587; vi.
Hegesippus, vi. 674
39, 341, 541, 546, 548, 578
Heinsius, UL 636
Hospinianus, iii. 92, 400
Hengerus, vi. 121
Hottingerus, i. 662; vi. 80, 81, 188
Henry IL of France, vi. 67
Hottomannus, iv. 533
Henry of Navarre, Hi. 104
Hoveden, vi. 69
Heraditus, vi. 400
Hugo, vi. 231, 434
Herbert, ii. 276, 625; iii. 514, 618; iv. Huit, i. 3
<< Hundred Grievances," vi. 322, 323
281,374; v. 687
, Lord, vi. 398
Hermanntu, vi. 548
IGNATIUS, i. 184, 443; ii. 251; iii. 76;
Hermogenes, i. 333
v. 472, 501; vi. 114, 681
Herodotus, ii. 326
lllyricus, i. 9; v. 95; vi. 16, 556, 5?9,
Hesiodus, ii. 209, 236
584, 586, 587, 689
Hesychiue, i. 143, 332, 336; ii. 165, 419; Index Expttrgatorius, v. 551; vi. 42, 543,
iv. 536; v. 70
544
Heylin, vi. 24
Innocent III., vi. 82, 86
Hierodes, i. 91, 108, 268; ii. 21, 234,
IV., vi. 76
2?2, 319, 320, 361, 359,363, 369, 373, Irenams, ii. 63; UL 82; v. 119, 673, 679,
580, 81, 582; vi. 83, 118, 157, 434,
3?6
574,584
Hieronymus, i. 13, 26, 128, 14?, 148,
163, 156, 158, 165, 423, 426, 4?2, 504, Isidorus Pelusiota, i. 137,24?; ii. 80,666;
v. 475, 571, 587 ; vi. 89
635; ii. 9, 58, 61, 63, 72, 87, 184, 190,
276, 280, 397, 406, 413, 632, 638, 562, lacerates, i. 333
566, 567, 675; iii. 74, 77, 321, 403, Israel, Manasseh Ben, i. 109

INDEX OF AUTHORS CITBD.

Italicus, Silius, i. 372


Iro, vi. 68* 77, 82, 84
JACKSON, iii. 465
Jacobus S. Maria, vi. 487
Jacobus of Riberia, vi. 690
Jacorob, ii. 116, 120, 126; vi. 24?
Jamblichus, ii. 648; v. 495
James I., v. 706
James, vi. 85
Janeway, ii. 335
Jansenius, i. 672, 649, 658; v. 570; vi.
95, 134, 166, 191, 495, 52?
Jeanes, v. 489
Jenkin, L 380
Jerome, see Hieronymu*.
Jewell, v. 667, 568, 569, 572, 576, 678,
685,589; vi. 16, 114,476
Joachim, vi. 89
Joceline, iii. 660,552
John, Patriarch of Jerusalem, vi. 122
John XXII., vi. 86
Johnson,!. 37; iii. 483
Josephus, i. 201, 409, 437, 445, 629; ii.
180,199; v. 588
Jovius, Panlus, vi. 79
Julius Capitolinus, see CapitoKntu.
Juntas, i 9, 41,369; ii. 79,227, 616; iii.
68,396,632; vi. 6, 16,361
Jurieu, iv. 49
JusteUus, vi. 66
Justinianus, ii. 294; v. 239; vi. 159, 168,
306
Justinus, i. 236
Justinus Martyr, i. 177, 630, 631, 639;
ii. 15, 75, 140, 218, 505; iv. 249, 313,
316; v. 72,189, 482; vi. 83, 304, 434,
574, 681
Juvenalis, i. 149, 395; ii. 17, 125, 238,
253, 328, 568, 569; iiL 162; iv. 398;
v. 306,511,519; vi. 432
KCCKEHMAN, i. 455

Kempis, Thomas a, i. 182,191 ; ii. 64,415


Kentigem, v. 687
Keplerus, ii. 174
Kersey, see Phillip and Kersey.
Kimchi, ii. 394, 602
Knatchbull, iii. 634
Konig, i. 17, 19, 20, 23

799

Laudunensis, Angelina*, vi. 104


Laurentius, iii. 313
Lavater, iv. 326
Lawson, ii. 31?
Ledesiman, v. 583
Leo Magnus, i. 49, 440; ii. 566; v. 206;
vi. 582
X., vi. 79
Levi Ben Oherson, see Gherson.
Levita, Job. Is., v. 168
Libanius, i. 339; iv. 412
Liebent, ii. 212
" Life of Mr. Bolton," i. 152 ; ii. 345
"
of the Lady Falkland," ii. 300

of Dr. Harris," ii. 342, 345

of Mr. Samuel Hieron," iii. 117


Lightfoot, ii. 226; iv. 313, 315
Lindanus, vi. 23
Lipeiue, vi. 13
Litany of the Sacrament, Roman, vi. 470
Livy, iv. 238; v. 96, 35?; vi. 123
Lluyd, vi. 91
Lombardus, i. 633,640; ii. 280,281,301;
vi. 434
Lomierus, iv. 313
Long, v. 477
Lopez, vi. 257
Lorinus, ii 75, 81; iv. 638; vi. 159, 518
Louvain, Dean of, vi. 560
Loyola, iii. 243
Lucanus, L 436; ii. 567
Lucas Brugensis, see Brugentit.
Lucianus, ii. 407 v. 482
" Lucifer's Letteis to the Prelates of England," vi. 16
Lucretius, v. 483
Ludovicus Granatensis, see Granaientit.
Vives, see Five*.
Luidanius, vi. 385
Luithpert, vi. 586
Luitprandue, vL 366, 555, 686
Lusitanus, vi. 516, 528
Lutherus, i. 29, 815,386, 426,439, 674;
ii. 60, 63, 64, 99, 294, 316, 335, 499,
603, 606; iii. 48, 92,296, 298,299,301,
306, 311, 313, 633; iv. 160, 218, 223,
239, 324, 326,329, 581; v. 497; vi. 15,
64,389
Lyford, v. 206, 206, 208
Lyranus, ii. 222,225; vi. 60, 307

LACTANTIUS, i. 424, 431, 468; ii. 104, MACAKTU, i. 426; v. 500


605; iv. 162, 240; v. 4?, 510; vi. 116 Maccovins, ii. 260; v. 190
Laertius, Diogenes, i. 161, 163, 648; ii. Machiavel, L 353; vi. 248
402, 660; iii 436; iv. 163; v. 283, Magiru8,iii. 356
Mahomed, v. 483
492,499; vi. 398
Lampadius, vi. 679
Maimonides, ii. 38?; iii. 142; vi. 188,39?
Lampridius, i 194, 210; ii. 404
Main, i. 444 ; ii. 197, 207, 208, 210
Maldonatus, v. 670; vi. 23,134, 168, 234,
Langbaine, ii 357
Laonicus Chalcocondylas, see CAofcoovn260,483
dylas.
Malvenda, ii. 21?; vi. 23
Lapide, Cornelius a, i. 387, 437; ii 61, Manton, vi. 229
64, 81; iii. ?1, 634 ; v. 112, 115, 204, Mantnan, vi. 89, 107, HO 151,367
Marcellinos, Ammianus, vi. 29, 92
239; vi. 144, 417, 478
., Pope, vi. 92
Latimer, i 449; ii. 267; iv. 230; vi. 16
Land, i. 16, 18
Mariana, ii. 199

800

INDEX OF AUTHORS CITED.

Mariano Scotus, vi. 91


Neubrigensis, vi. -105
Marsilius, vi. 89, 91
Nieephorus, ii. 79; iv. 316; vi. 319, 320
Marsilius Patavinus, vi. 60
Nicholas I., vi. 87
Martialis, ii. Ell; v. 123
Nichols, see Notes and Translations.
Martinius, L 6, 37 ; v. 18% 689
Nicolai, vi. 6, 8, 1?
Martyr, Petrus, i. 480, 485; in. 459, 463, Nicolaus de Lyra, see Lyranus.
527; iv. 561; v. 102, 106, 109, 113, Nicolinus, v. 682
Nierembergius, Johannes Eusebius, i. 21,
127, 467; vi. 16, 390
Mascarennas, vi. 365
33, 261, 607, 508 ; ii. 262, 269; iii.
Masius, ii. 202
117; v. 214,494
Massaeus, vi. 593
Nipotismo di Roma, v. 711
Mass-Book, Popish, vi. 565
Notes by the Editor, i. 13, 18, 24, 25, 33,
Mather, iv. 125
37, 41, 45, 55, 56, 64, 74, 75, 82, 89,
Maximus Tyrius, see Tyring.
104, 113, 117, 118, 119, 121, 122, 132,
, Valerius, see Valerius.
140, 142, 155, 157, 166, 169, 176, 194,
Mede, ii. 594; iv. 429, 549; vi. 69, 109,
207, 209, 218, 237, 238, 242, 243, 247,
116,122,123, 338, 339, 346
258, 271, 275, 281, 284, 288, 289, 291,
Medina, iii. 427; vi. 153, 163, 178, 258
297, 298, 315, 324, 325, 327, 331, 333,
Melancthon, i. 582, 623; ii. 115, 233,
341, 344, 354, 355, 360, 373, 381, 397,
281; iii. 603; iv. 234; vi. 16
399, 400, 401, 428, 429, 431, 435, 439,
Melchior Adamus, see Adamus.
411, 443, 444, 449, 450, 451, 457, 458,

Canus, see Canus.


461, 469, 471, 473, 474, 483, 484, 490,
Melmoth, iv. 324
498, 512, 588, 599, 601, 644, 651, 653,
Menander, ii. 333; iii. 74
654, 668, 681, 68?; ii. 8, 25, 31, 34,
Menasseh Ben Israel, see Israel.
54, 66, 74, 75, 82, 108, 118, 120, 144,
Menochius, L 26
164, 194, 196, 201, 213, 242, 258, 261,
Mercerus, i. 15, 481, 641 ; ii. 387, 617; 265, 274, 321, 328, 340, 342, 346, 356,
iii. 80,398; iv. 126,552
366, 368, 390, 398, 488, 539, 587, 625,
Messingham, vi. 96
660, 662, 664; iii. 12,19,20, 28, 73, 74,
Minshew, v. 472
116, 117, 119, 139, 154, 159, l?l> 172,
Minucius Felix, see Felix.
258, 260, 286, 287, 288, 289, 291, 305,
Mirandula, ii. 404, 408; iv. 329
306, 349, 351, 361, 362, 379, 427, 428,
Missal, Roman, vi. 467, 4?8
503, 519, 521, 549, 611; iv. 80, 85, 87,
Molanus, vi. 87
88, 106, 125, 166, 1?1, 219, 244, 333,
Molleras, i. 25, 369; ii. 76, 220
375, 390, 473, 503, 570, 593, 613; v.
Montacutus, v. 75
25, 123, 124, 145, 156, 276, 285, 291,
Montague, vi. 24, 113
295, 298, 321, 324, 328, 355, 607, 516,
Montanus, Ben. Arias, i. 3?2; ii. 100, 101
527, 528, 529, 534, 543, 5?3, 705; vi.
Monte, Guide de, vi. 292
9, 28, 85, 96, 240, 241, 365, 370, 372,
More, i. 209; iv. 430; v. 480
417, 485, 617
Morell, ii. 239, 249, 250, 266, 284, 288
Novarinus, ii. 254
Morgan, i. 24, 35
Novatian, vi. 115
Mornaeus, see Plessis.
Numenius, v. 588
Morton, iii. 92, 105; v. 569, 590, 683; vi.
71, 313, 476
OCCAH, vi. 105
Morns, v. 168
Occo, vi. 70
Moulin, Du, i. 23; ii. 337; v. 585, 705, (Ecolampadius, v. 93; vi. 16
712; vi. 5, 6, 7, 10,103, 114,124, 164, (Ecumenius, i. 122, 501; ii. 73, 548 ; iii.
325, 332, 342, 476, 615
589, 592
Murphy, i. 32
Oleaster, ii. 199, 222,225, 226
Musaeus, i. 98
Oliver, iii. 546
Musculus, i. 170, 316, 609, 5?8, 682; ii. Olympiodorus, vi. 680, 681
63, 76, 106, 225, 273, 292, 647, 648; Onuphrius, vi. 92
iii. 68, 589; iv. 233; v. 93, 106, 113, Optatus, ii. 104 ; iv. 237, 242
170; vi. 16
Orichorius, v. 705, 714, 718, 724
Mysingerus, v. 504
Origenes, i. 32, 109, 576, 577, 578, 580,
" Mystery of Jesuitism," vi. 363, 365
583; ii. 109, 312; iii. 535, 599; v.
106, 251, 391, 554, 569, 587; vi. 62,
NJBKAKVS, iv. 222
115,118, 133,305,575
Nani, v. 716
Osiander, vi. 95
" Narrative of the Life and Death of Arch " Our Lady's Psalter," vi. 101
bishop Usher," ii. 688
Ovidius, i. 102, 286, 441, 446, 477, 483;
Nauclerus, vi. 80, 587
ii. 52, 152, 202, 259, 394, 407; Hi.
Navarrus, vi. 253, 256, 257, 258, 332, 342
324; v. 331, 342, 433, 435, 475, 483;
Neander, ii. 315
vi. 206
Nennius, vi. 89
Owen, i. 367, 395; ii. 17, 225

INDBX OF AOTBOBS CITED.


PACAEDDS, . 16
; Platina, L 17 W. 293, 6M; v. 665; vf.
Padus, L 460
! 77,84,333,336,367,368
Plato, i. 96, 149, 343, 435, 443, 648; H.
Pagninus, iL 61, 616; ir. 126
69, 67, 306, 307, 404, 413, 668; iii.
Palladia, vi. 68
Pandect*, iii. 641
319, 366, 470, 537, 664, 65?, 667; iv.
493, 635; v. 112, 482; vi. 379,^398
Panormitan, vi. 479
Panne, i. 10, 12, 72, 83, 122, 143, 439, Plata, vi. 233
443; iL 69, 202, 221, 922, 388, 686; PlsataR, i. 522; ii. 301, 342, 661, 6?4
iii. 317, 687, 690, 696; v. 106, 116, Plewis, Da, iv. 328; v. 669, 584, 644;
vi. 16, 590, 606
126, 127, 181, 189, 202, 269; vi. 167,
Pliniue Csecilius Secundui, i. 529; ii. 79;
168, 169. 391, 626
Paris, M., vi. 34, 326, 693
iv. 324
Parieieneis, Gulielmus, i. 14, 16, 441; ii.
Secundue, L 104, 436, 441, 449;
173,186; vi.692
iL 236, 271, 315, 329, 364; iii. 347;
iv. 214, 380 ; vi. 123
Parker, vL 16
Plotinus, ii. 414; iii. 82
Parry,!. 227
Plutarehus, L 24, 35, 89, 96, 140, 149,
Patrick, vi. 106
151, 154, 166, 166, 211, 343, 350, 410,
Paul IL, vi. 321
436, 447, 451, 667; ii. 60, 243, 2?9,
IV., v. 366, 667
286, 289, 296, 298, 302, 332,361, 399,
V., v. 649, 660,716, 716
the Venetian, vL 96
402, 549, 559, 5?0, 678, 679; iiL 196,
Paulina, ii. 79
347, 357, 637; iv. 160, 161, 269, 378,
534, 535, 636; v. 42, 109, 428
Paalutiaa, vi. 487
Pausanias, ii. 315; iv. 636
Polanu, i. 417; " 259; v. 94, 194
Peiresc, i. 444
Polyander, vi. 114
Pelagic,'vi. 232, 261, 263
Polybhu, i. vii.; iv. 329, 534
IL, vi. 79, 86, 603
Polycarpus, iL 417
Polydore Virgil, tee
Peluriota, tee Jtvbnu.
Poole, ii. 118, 616,61?
Pemble, i. 16, 27
Penelius, iv. 636
Pope, L 91,109, 209, 237, 286; iii. 186
Porpbyriu, L 286
Pereriui, vi. 260,391
PosidoniiM, ii. 242
Pereriue, v. 672; vi. 644
Potter, vL 19
Ferel, vL 1?
Perkins, L 4, 336, 460, 480, 482; iL 121, Powell, vi. 16
Prateolus, vL 594
237; ui. 464
Pratum Spiritual*, iL 342
Perron, Da, vL 616
" Preface to the Book of Common Prayer,*
Pertiue, i. 96; ii. 11?, 258, 349
Peter de Vineis, see Find*.
vi. 83
Preston, L 175; . 1?0; vi. 407
Petrarch, vi. 89
Petnu, Bartholonuea, vi. 169
Prideaax, L 83; v. 206, 682, 704; vL
150, 363, 366, 368, 374, 394
Petru Martyr, see Martyr.
Propertius, ii. 62
. a Sato, tee Soto.
Peaeer, vi. 17
Prosper, L 127,446; ii. 538; iiL ?5, 77
" Protestant without Principle," vi. 142
PeieUu, vi. 679
Prudential, iL 246, 669
Phsvorinus, L 643
Psalter, Romieb, vL 100
Phillip, iii. 172
Phillip and Keney, L 468, 688; iii. 172; Purchaa, iiL 648
Pythagoras, L 25, 26,99, 102, 149, 2?5{
v. 466
iL 234, 280,350, 366,369
Philo Judeus, i. 89, 648,66?; ii. 316,683
Philopomu, v. 488
Philostratus, i. 382
QUIHCTILIAXTJ, L 361 i iL 312, 322,
Phocylides, i. 477; ii. 264,266
366,367
Quintoa Curtiui, see Cwtnu.
Photius,ii. 648; vi. 487
Pighius, i. 169 ; v. 664/ 673, 682; vL 96, Quistorpius, iL 68, 63, 64
341, 360, 490, 499, 648, 663
RABAITUS MATJ&UB, iL 79
Pineda, ii. 77
Pinello, vi. 106
Rainolds, vi. 69, 73, 438
Raleigh, i. 153
Pinke, i. 1?6; iii. 109
Piscator, i. 2, 46, 170, 260, 286; ii. 199, Ranchinus, vL 79,86, 322
221, 222, 239, 640, 616, 617; iii. 686; Raymundui, L 680
Raynaudu, v. 482
vLll
Pitt, i. 44, 97, 101, 102, 106; ii. 60,211; Remigius, L 16
Reueneraa, v. 464
v. 483; vi. 109
" Revelation of Bridget," vi. 9
Pin II., vi. 87, 66?
" Review of the Council of Trent," vL 326,
IV., vt 76, 77
I
332
Placet, vi. 316

INDEX OF AUTHORS C1TBD.


Reytaeriu, v. 682; vi. 329, 680, 591
Serenius, v. 146; vi. 366
Reynold*, i. 176, 363; Hi. 645; Iv. 228
Sextus, ii. 280
Rhemish Annotaton, v. 562, 571, 672, Shard, ii. 21?
576, 689; vi. 22, 642, 644, 646, 663, Sharpe, vi. 16, 73
860,661
Sheepherd, iii. 267
Rhodiginus, Coeliue, ii. 276, 277; ui. 348, Shelford, vi. 24
861
Sibbs, ii. 648
Richardson, . 487
Sigonius, iv. 636
Richardus de Sancto Victore, see Victors. Silius Italicus, see Italicus.
Rivetus, ii. 68, 63, 80, 182, 226,227, 261, Simanoa, vi. 649
389; iii. 69, 73; . 120, 128; vi. 16, Simeon of Durham, vi. 69
64, 151, 159, 162, 187, 203, 333, 489
Simplicius, i. 29, 36, 36, 164
Robinson, i. 14
Simpson, vi. 139
Rodericks, i. 29
Sixtus II., vi. 68
Roffeneis, vi. 319, 486, 611, 614
V., vL 87
Rogers, ii. 266; v. 16
Slater, v. 418
Rolluccus, iii. 78
Sleidanus, i. 453; v. 655; vi. 341, 342
Roscommou, ii. 269; v. 26
Sletterdon, vi. 16
Rowe, i. 436
Smith, ii. 275, 278
Ruffinue, i. 405; it 79; iv. 426
Socinus, v. 487; vi. 409
Rupertus, vi. 114
Socrates, i. 76; ii. 357; iv. 161, 426; v.
Rutherford, i. 2 ; v. 170
519, 524, 687; vi. 94, 360, 600, 608
Solinus, L 440; iv. 214
SA, v. 690, 710, 714; vi. 34
Solomon, Rabbi, vi. 66
Sadeel, vi. 179, 316
Sonnius, vi. 163, 174
Sale*, i. 585, 618
Soranus, vi. 79
Salkeld, i. 364
Soto, Dominicus a, iii. 42?; vi. 252, 254,
Salmeron, i. 122; iii. 696; v. 576; vi.
267,258, 259, 260, 261, 385, 487, 610
102, 113, 114, 120, 391, 489, 490
, Petrus a, vi. 350,420
Salome, Rabbi, i. 661
Sozomenus, ii. 357; iv. 425 ; vi. 360
Salvianus, i. 149, 163, 602, 626, 627, 632, Spanhemius, ii. 104
633; ii. 364, 604, 562; iv. 252
Speed, ii. 60
Sancta Clara, vi. 81, 258
Spelman, vi. 91, 321
Sanctius, i. 13
Spencer, iv. 329
Sander, vi. 12
Spizelius, ii. 306, 316
Spondanus, vi. 553, 664, 666, 686, 607
Sanderson, i. 3, 4, 37, 38; ii. 312,330
Spotswood, v. 673, 6?4
Sandys, L 286; iii. 324
, Sir E., ii. 835; vi. 70, 78, 80, 81, Squire, vi. 16
206
Standish, vi. 541
Stanhope, i. 115, 286
SarUburiensis, Johannes, vi. 590
Sarson, vi. 81
Staphylteus, v. 672
Stapleton, V.-&70, 620, 623, 624, 626, 666,
Sayrus, i. 6, 14, 18, 20, 26
Scaliger, i. 172
668; vi. 114,118,391,550
Scapula, v. 472
Statius, v. 483
Scharpins, iii. 535
Stella, i. 10, 163, 680, 619; ii. 77
Schindlerus, ii. 196, 198, 616; vi. 532
Stephanus, i. 2
Steuchus Eugubinus, Augustinus, i, 10
Scholinstes in Thucydiden, i. 336
Scotus, v. 613; vi. 105, 178, 179, 190, Stillingfleet, v. 686; vi. 108
Stobeus, i. 235; ii. 349
258, 445, 476, 616
ScribaniuB, see Bonaracius.
Stock, i. 237 ; v. 372
Scultetus, i. 446; iii. 403; vi. 64, 82
Strabo, v. 477
Seneca, L 26, 28, 162, 158, 164, 223, 356, Strabus, vi. 66
389, 399, 4?5, 477, 66?, 690, 636, 641, Streso, v. 442
6?6, 6?8, 689; ii. 12, 195, 216, 239, Suarez, v. 697, 698; vi. 12,102, 218, 487,
249, 250, 259, 265, 266, 268, 284, 288,
495, 527, 660
300, 309,321, 365, 366, 452, 628, 549, Suetonius, i. 116, 135, 167, 397, 682; ii.
192, 683; iii. 610, 512; v. 485
555, 569, 565, 667, 568, 570, 5?1, 6?2,
576, 579, 586; iii. 71, 157, 194, 319, "Suffrages of the British Divines at the
Synod of Dort," i. 83
366,630,668; iv. 384; v. 25, 42, 274,
Suidas, i. 336; ii. 166; iii. 511; vi. 206
367, 478, 495, 513
Surius, v. 682; vi. 654, 565, 566, 657,
Senensis, Sixtus, v. 570; vi. 68, 69
677, 682, 593, 601, 602, 603, 608
Senhouse, vi. 150
Septuagint, i. 349,360,369,370,372, 410, Sutcliffe, vi. 16
518, 637, 861, 673; ii. 68, 165, 200; Sutor, Petrus, v. 685
iii. 489; iv. 81 ; v. 136, 385, 495, 590, Swinnock, ii. 42
Sylvester, vi. 253,266, 25?
691,701; vi. 215, 224, 415
, Pope, vi. 76
Serarius, Nicolaus, vi. 103

803
INDEX OF AUTHORS CITJBD.
Sylvestranus, i. 14
46, 49, 79, 75, 79, 80, 81, 83, 86, 91,
i, 96, 98-101, 104, 108-110,121,188,
SylTi-, jEneae, f. 456; Hi. 193; vL 160,
134,136, 138, 139, 141,144, 147, 153,
307,081
172, 178,191, 194, 219, 220, 926, 227,
Symmachus, i. 673 ; iv. 83 ; . 687
232, 935, 236, 239, 240, 24?, 256-258,
Synoptu pttriorit Theohgia, v. 102, 183
261, 264, 265, 267, 968, 270, 973, 285,
Syntagma Thetnm in Aoademia Salmu308, 311, 313, 316, 324, 326, 332, 333,
rimtj, li. 222 ; v. 629, 691 ; vi. 328,331,
349, 851, 366. 369, 367, 369, 370, 372
-374,379-381, 383, 386-387, 394, 396,
407
399, 400, 410, 411, 413, 414, 416, 421,
Syriac Vendon, i. 1, 369, 518, 648, 669 ;
425-430, 432 433, 436-450, 452-459,
u. 346, 647 1 iii- 1*9, 346, 539; iv. 81 ;
463, 467-475, 477, 4?8, 483, 496, 601,
v. 239,587
Syrians, iii. 544
502, 504, 506, 509, 510, 518, 628, 642,
547, 667, 576, 578, 682, 684, 686, 589,
Stegedinns, i. 480, 483
590, 606, 610, 612, 619, 621-624, 626
TACITUS, i. 32; iii. 190, 510
-633, 635-642, 655, 658; ii. 8,11-15,
Talmudista, iv. 313; . 650, 661
17, 18, 21, 52, 67-69, 72, 73, 77, 100,
101, 103, 104,109, 118-120, 126, 162,
Tapperus, vi. 235
Targums, iv. 81, 86 ; . 136, 508
159,167, 178, 192, 195, 196, 198-202,
Tauleru, i. 22, 426 ; iii. 148
204-206, 209, 211-213, 216-223, 225Taxa CaneeUarut ApottoKca, v. 684 ; vi.
227, 229-231, 233-236, 238, 240-246,
325
247, 960, 251, 253-255, 257-262, 266Taylor, i. 105 ; ii. 312, 325
268, 270-276, 278-281, 283-287, 290Templar, ii. 318 ; iv. 320, 322
302, 304, 306-309, 311, 312, 317, 327,
Temple, iv. 383
328, 348, 390, 393, 394, 397, 399, 402,
403, 406-408, 413-415, 419, 433, 440,
Terentius, i. 103; ii. 211, 243, 246, 311 ;
476, 482, 498, 601, 609, 611, 613, 615,
iii. 174, 495
Terry, iv. 432, 433
621, 531, 532, 536, 539, 540, 645, 547Tcrtullianuc, i. 24, 76, 86, 127, 426, 443,
549, 551, 659-561, 565-572, 575-579,
446, 476 ; u. 62, 69, 79, 160, 151, 165,
581, 584-586, 617, 653, 654, 6?5, 676,
CSS; iii. 9, 67-80, 98, 104, 120, 133,
178, 180, 188, 192, 193, 279, 354, 461,
135, 136, 142, 150, 157, 158, 160, 162,
584; iii. 354, 3?5, 497, 508, 513, 514,
515, 522, 623, 526, 528, 629, 548 ; iv.
163,166,171, 186, 187, 190, 193-195,
157, 159, 163, 165, 166, 168, 2?0, 324 ;
293, 294, 296, 298, 299,301, 300, 307,
v. 178, 222, 399, 443, 450, 482, 495,
309, 311, 313, 346-348, 354, 356, 357,
500, 510, 640; vl. 9, 115,118, 123,
363, 367, 396-398,401, 403, 404, 406,
241, 298, 337, 434, 536, 5?5, 583
409-411, 458-462, 465, 468-470, 479,
Teitardus, iii. 531
490, 512, 513, 51?, 530, 533, 541, 564,
Thales, ii. 402
565, 567-569, 6?4, 576, 581-583, 585Theocritus, ii. 255, 267
592, 694-598, 600; iv. 6, 9, 40, 49,
Tbeodoretiw, i. 122, 221, 438; H. 11, 14,
78, 81, 126, 159, 160, 173, 205, 909,
15, 352; iii. 507; v. 24, 247, 248,
213, 219,221, 222, 224-226, 231, 233,
277, 682; vi. 11?, 118, 120, 125, 5?8
23?, 238, 240, 242, 248, 250, 252, 264,
Theodoricua de Niem, vi. 89
265, 270, 271, 273, 274, 277, 278, 284,
Theodotion, v. 587
305, 320, 322, 330, 371, 375, 384, 391,
Theophylactus, i. 122, 468 ; ii. 14, 585 ;
392, 398, 439, 440, 449, 450, 535, 636,
iii. 601, 507, 535, 585, 589, 592 ; iv.
543, 680, 592; v. 9, 10, 13, 18, 19,
297, 331 ; v. 221, 277, 569, 5?0, 580;
25, 31-33, 36, 37, 42, 57, 65, 70, 85vi. 118, 134, 172, 192, 193, 586
88, 96, 105, 107-109, 112, 117, 123,
Thomas, see Aquino.
125, 132, 168, 174, 178, 189, 194, 202,
Thomas, ii. 342
204, 205, 208, 209, 216, 217, 220-223,
Thaanus, iii. 92 ; v. 541 ; vi. 322
229, 231, 233, 239, 243, 246, 24?, 249Thymeus, v. 572
251, 253, 254, 256, 268, 262, 266, 268,
TiRurine Version, iii. 619
2?4, 278, 281, 288, 290, 295, 296, 301Tifcnus, vi. 16
305, 311, 314, 317, 319, 322, 330, 331,
Tirinus,!. 9,26; iii. 535
341, 350, 353-355, 357, 360, 361, 363
Toledo, Archbishop of, v. 549
-366, 368, 381, 413, 421, 428, 429,
Toletus, iii. 512; vi. 134, 330, 493
440, 442, 447, 448, 450, 454, 461-464,
Tooke, iii. 119
468, 472, 4?3, 475-481, 483-489, 494"Translation of Bentley's Horace," i.
499, 510, 513-515, 519, 526, 531-533,
383
537, 539, 550, 552, 555, 558, 565, 667,
--of Cicero," ii. 206, 211 570, 573, 574, 578, 580-582, 584, 585,
______ of Horace by several Hands,"
587, 689, 623, 637, 644, 653, 681, 687,
691, 697-701, 704, 706, 707, 709, 710,
ii. 197
Translations by the Editor, i. vii., 2, 4-13,
712, 716, 721, 725; vi. 7, 9, 11, 15,
15-22, 24-29, 32-34, 36, 40-42, 44,
16, 19, 27, 52, 61, 62, 70, 79, 98, 99,

804

INDEX OF AUTHOR* CITED.

101, 109, 1W4, 108-113, 11?, 121, 193, Vioeis, Peter de, vi. 89
126,131, 149, 166, 169, 162, 174.176, % Pojydore, vi. 82, 88,248,319, 609,
1,613,614
183, 185, 186, 188-192, 199, 201, 206,
209,214,219, 220, 223-225, 22?, 229i. 44,97, (01,102, 106; it. 60,
215, 217, 266, 271,328; iii.
231, 236, 240, 241, 246, 248, 249, 262269, 261-264, 266, 299, 303. 376, 378,
iv. 579; v. 96,483; vi. 93,
383, 389, 391, 394, 402, 408-411, 417,
1,206,248,306
418,422, 427, 428, 431, 432, 434, 438, fit|fto,vL68
iveti, Ludovicus, ii. 276, 278, 279, 280,
446, 460, 464, 469, 486,491, 493, 496,
497, 499, 616, 621, 630-638, 664, 666,
281, 283, 285, 286. 287, 290, 291, 292,
293,294, 295,298, 299, 301, 302; iii.
677, 686-689, 692, 696, 606. 611
Trap, ii. 104, 120
541, 548, 560, 651; vi. 107, 110
Tremellius, i. 170, 369; ii. 86, 2?3, 616; Voetlue, i. 3, 17, 685, 605, 606, 608; vi.
314, 315, 325, 609
iii. 346, 632 ; iv. 126
VolateranuB, ii. 96
Trevisa, . 689
Vopieca, Flavius, ii. 61
Trial of Wits, ii. 339
Trismegistus, , 482
Voragiae, Jacobus de, vi. 13
Vorstius, v. 202, 203; vi. 409
Trithemius, vi. 66, 68
Vowiua, iv, 313; vi. 223, 224
Trullench., JSgidius, vi. 366
Vulgate, i. 1, 369,518; ii. 273, 388, 602;
Tuitiensie, Rupertue, vi. 82
iii, 846, 538; iv. 40, 86; v. 264, 590;
Turret, B., v. 648, 623
. 3, 187, 188, 206, 432
Turretinue, Franciscus, vi. 316
TunelUnus, vi. 106
Twisse, ii. 634 ; vi. 214
WADBIN&, vi. 106
Waldcnsis, vi. 436
Tylen, v. 206
WaHwvis, iii. 553 ; vi. 177
Tyndale, vi. 16
Tyrius, Maxiraus, i. 105, 164, 165; ii. Wallii, ii. 123
Waitherus, iii. 539
366; iii. 106
Walton, L 247
\^*>|| A JW
URBAN VI., vi. 322
w5S,"ii. 215, 217, 371 ; vi. 96
Ureinue, i. 227
Weemee, i!. 228
Ursperg. ParaKp., vi. 94
Usher,!. 143, 152; iii. 431, 630; v. 4?2, Well, Ii. 371
660, 684; vi. 16,69, 97,114, 236, 610, Whately, ii. 299, 301
Wheelwright, iv. 636
612
Whitaker, v. 669; v}. 6,16, 16, 73, 114,
Uticensis, see Victor.
209, 211. 214
Uzriel, Jon. Ben, v. 472
White, U. 340; iv. 328, 383; v. 664, 669,
572, 574, 583; vL 21, 104, 446, 544,
VALENTIA, Oregorius de, i. 420; vi. 43,
163, 262, 417, 650
Ijfhttglft, Vi. 16
Valeria, vi. 79
Valerias Maxima, i. 369, 444; it 2?6,
Ufa* ^480
315,576; v. 274
Wilkine, ii. 123
Valerius, ii. 206, 271
Willet, v. 106, 126; vi. 16,123
Valla, Laurentius, vL 108
William of Wickham, vi. 236
Varenius, ii. 333, 33?
Varro, i. 440; iii. 611; iv. 6341 vi. 431 Wimbleton, vi 16
Vasquez, L 42?; iii. 419, 420; vi. 176, Windemus, ii. 201
Windelinue, i. 57, 201; v. 482
179, 218, 261, 391, 49?
Vatablos, i. 2, 286; ii. 199, 233; v. 98, Wolpbius, vi. 4
Woleeeey, iv. 328
691, 701 ; vi. 630
Wottou, i. 24?; vi. 73
Vega, vL 164,163,166, 170,178, 268
Wrangham, ii. 215; iv. 6?9
Vegetins, vi. 432
Velasquez, ii. 649
XEOPHO, ii. 68; iiL 636,637
Velleius Paterculus, iv. 446
Vergerios, vL 96
ZANCHIUS, i, 640; it 13, 72, 79, 106,
Verinus, iii. 77
273,276, 292, 60$, 626, 548; ifi. 347,
Victor, vi. 172
535; v. 208, 23?, 247, 2?1, 355, 365;
Victor Uticensis, ii. 9?
vL 16
Victore, Richardus de Sancto, ii. 169,181
Zigioviue, i. 94
Viegas, vi. 114
Zonarae, i. 444; iv. 312; vi. 85, 91
Vincent, ii. 123, 370
THE END.

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